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Muhammad (pbuh) was born in Mecca ( Makkah), Arabia, on
Monday, 12 Rabi' Al-Awal (2 August A.D. 570). His mother, Aminah, was
the daughter of Wahb Ibn Abdu Manaf of the Zahrah family. His father,
'Abdullah, was the son of Abdul Muttalib. His genealogy has been traced
to the noble house of Ishmael, the son of Prophet Abraham in about the
fortieth descend. Muhammad's father died before his birth.

Before he was six years old his mother died, and the
doubly orphaned Muhammad was put under the charge of his grandfather
Abdul Muttalib who took the most tender care of him. But the old chief
died two years afterwards. On his deathbed he confided to his son Abu
Talib the charge of the little orphan.

When Muhammad was twelve years old, he accompanied his
uncle Abu Talib on a mercantile journey to Syria, and they proceeded as
far as Busra. The journey lasted for some months. It was at Busra that
the Christian monk Bahira met Muhammad. He is related to have said to
Abu Talib: 'Return with this boy and guard him against the hatred of the
Jews, for a great career awaits your nephew."

After this journey, the youth of Muhammad seems to have
been passed uneventfully, but all authorities agree in ascribing to him
such correctness of manners and purity of morals as were rare among the
people of Mecca. The fair character and the honorable bearing of the
unobtrusive youth won the approbation of the citizens of Mecca, and b y
common consent he received the title of "Al Ameen," The Faithful.

In his early years, Muhammad was not free from the cares
of life. He had to watch the flocks of his uncle, who, like the rest of
the Bani Hashim, had lost the greater part of his wealth.

From youth to manhood he led an almost solitary life.
The lawlessness rife among the Meccans, the sudden outbursts of
causeless and bloody quarrels among the tribes frequenting the Fair of
Okadh (The Arabian Olympia), and the immorality and skepticism of the
Quraish, naturally caused feelings of pity and sorrow in the heart of
the sensitive youth. Such scenes of social misery and religious
degradation were characteristic of a depraved age.

When Muhammad was twenty five years old, he traveled
once more to Syria as a factor of a noble and rich Quraishi widow named
Khadijah; and, having proved himself faithful in the commercial
interests of that lady, he was soon rewarded with her hand in marriage.
This marriage proved fortunate and singularly happy. Khadijah was much
the senior of her husband, but in spite of the disparity of age between
them, the most tender devotion on both sides existed. This marriage gave
him the loving heart of a woman who was ever ready to console him in
his despair and to keep alive within him the feeble, flickering flame of
hope when no man believed in him and the world appeared gloomy in his
eyes.

Until he reached thirty years of age, Muhammad was
almost a stranger to the outside world. Since the death of his
grandfather, authority in Mecca was divided among the ten senators who
constituted the governing body of the Arabian Commonwealth. There was no
such accord among them as to ensure the safety of individual rights and
property. Though family relations afforded some degree of protection to
citizens, yet strangers were frequently exposed to persecution and
oppression. In many cases they were robbed, not only of their goods, but
even of their wives and daughters. At the instigation of the faithful
Muhammad, an old league called the Federation of Fudul, i.e., favors was
revived with the object of repressing lawlessness and defending every
weak individual - whether Meccan or stranger, free or slave - against
any wrong or oppression to which he might be the victim within the
territories of Mecca.

When Muhammad reached thirty-five years, he settled by
his judgment a grave dispute, which threatened to plunge the whole of
Arabia into a fresh series of her oft-recurring wars. In rebuilding the
Sacred House of the Ka'ba in A.D. 605, the question arose as to who
should have the honor of raising the black stone, the most holy relic of
that House, into its proper place. Each tribe claimed that honor. The
senior citizen advised the disputants to accept for their arbitrator the
first man to enter from a certain gate. The proposal was agreed upon,
and the first man who entered the gate was Muhammad "Al-Ameen." His
advice satisfied all the contending parties. He ordered the stone to be
placed on a piece of cloth and each tribe to share the honor of lifting
it up by taking hold of a part of the cloth. The stone was thus
deposited in its place, and the rebuilding of the House was completed
without further interruption.

It is related that, about this time, a certain Usman,
Ibn Huwairith, supported by Byzantine gold, made an attempt to convert
the territory of Hijaz into a Roman dependency, but the attempt failed,
chiefly through the instrumentality of Muhammad.

These are nearly all the public acts related by
historians in which Muhammad took part in the first fifteen years of his
marriage to Khadijah. As for his private life he is described to have
been ever helpful to the needy and the helpless. His uncle Abu Talib had
fallen into distress through his endeavors to maintain the old position
of his family. Muhammad, being rather rich at this time by his alliance
with Khadijah, tried to discharge part of the debt of gratitude and
obligation which he owed to his uncle by undertaking the bringing up and
education of his son 'Ali. A year later he adopted 'Akil, another of
his uncle's sons.

Khadijah bore Muhammad three sons and four daughters.
All the males died in childhood, but in loving 'Ali he found much
consolation.

About this time, Muhammad set a good example of
kindness, which created a salutary effect upon his people. His wife
Khadijah had made him a present of young slave named Zaid Ibn Haritha,
who had been brought as a captive to Mecca and sold to Khadijah. When
Haritha heard that Muhammad possessed Zaid, he came to Mecca and offered
a large sum for his ransom. Whereupon Muhammd said: "Let Zaid come
here, and if he chooses to go with you, take him without ransom; but if
it be his choice to stay with me, why should I not keep him?' Zaid,
being brought into Muhammad's presence, declared that he would stay with
his master, who treated him as if he was his only son. Muhammad no
sooner heard this than he took Zaid by the hand and led him to the black
stone of Ka'ba, where he publicly adopted him as his son, to which the
father acquiesced and returned home well satisfied. Henceforward Zaid
was called the son of Muhammad.

Muhammd was now approaching his fortieth year, and his
mind was ever-engaged in profound contemplation and reflection. Before
him lay his country, bleeding and torn by fratricidal wars and
intolerable dissension's; his people, sunk in barbarism, addicted to the
observation of rites and superstitions, were, with all their desert
virtues, lawless and cruel. His two visits to Syria had opened to him a
scene of unutterable moral and social desolation, rival creeds and sects
tearing each other to pieces, carrying their hatred to the valleys and
deserts of Hijaz, and rending the townships of Arabia with their
quarrels and bitterness.

For years after his marriage, Muhammad had been
accustomed to secluding himself in a cave in Mount Hira, a few miles
from Mecca. To this cave he used to go for prayer and meditation,
sometimes alone and sometime with his family. There, he often spent the
whole nights in deep thought and profound communion with the Unseen yet
All-Knowing Allah of the Universe. It was during one of those
retirements and in the still hours of the night, when no human sympathy
was near, that an angel came to him to tell him that he was the
Messenger of Allah sent to reclaim a fallen people to the knowledge and
service of their Lord.

Renowned compilers of authentic traditions of Islam
agree on the following account of the first revelations received by the
Prophet.

Muhammad would seclude himself in the cave of Mount Hira
and worship three days and nights. He would, whenever he wished, return
to his family at Mecca and then go back again, taking wihim the
necessities of life. Thus he continued to return to Khadijah from time
to time until one day the revelation came down to him and the Angel
Gabriel (Jibreel) appeared to him and said: "Read!" But as Muhammad was
illiterate, having never received any instruction in reading or writing,
he said to the angel: "I am not a reader." The angel took a hold of him
and squeezed him as much as he could bear, and then said again: "Read!"
Then Prophet said: "I am not a reader." The Angel again seized the
Prophet and squeezed him and said: "Read! In the Name of Your Lord,
Who has created (all that exists), has created a man from a clot (a
piece of thick coagulated blood). Read! And your Lord is the Most
Generous, Who has taught (the writing) by the pen, has taught man that
which he knew not." (Ch 96:1-4 Quran).

Then the Prophet repeated the words with a trembling
heart. He returned to Khadijah from Mount Hira and said: "Wrap me up!
Wrap me up!" She wrapped him in a garment until his fear was dispelled.
He told Khadijah what had occurred and that he was becoming either a
soothsayer or one smitten with madness. She replied: "Allah forbid! He
will surely not let such a thing happen, for you speak the truth, you
are faithful in trust, you bear the afflictions of the people, you spend
in good works what you gain in trade, you are hospitable and you assist
your fellow men. Have you seen anything terrible?" Muhammad replied:
"Yes," and told her what he had seen. Whereupon, Khadijah said:
"Rejoice, O dear husband and be cheerful. He is Whose hands stands
Khadijah's life bears witness to the truth of this fact, that you will
be the prophet to this people." Then she arose and went to her cousin
Waraqa Ibn Naufal, who was old and blind and who knew the Scriptures of
the Jews and Christians, and is stated to have translated them into
Arabic. When she told him of what she had heard, he cried out: "Holy!
Holy! Verily, this is the Namus (The Holy Spirit) who came to Moses. He
will be the prophet of his people. Tell him this and bid him to be brave
at heart." When the two men met subsequently in the street, the blind
old student of the Jewish and Christian Scriptures spoke of his faith
and trust: "I swear by Him in Who hand Waraqa's life is, Allah has
chosen you to be the prophet of this people. They will call you a liar,
they will persecute you, they will banish you, and they will fight
against you. Oh, that I could live to those days. I would fight for
these." And he kissed him on the forehead.

The first vision was followed by a considerable period,
during which Muhammad suffered much mental depression. The angel spoke
to the grieved heart of hope and trust and of the bright future when he
would see the people of the earth crowding into the one true faith. His
destiny was unfolded to him, when, wrapped in profound meditation,
melancholy and sad, he felt himself called by a voice from heaven to
arise and preach. O you (Muhammad) enveloped (in garments)! Arise and warn! And your Lord (Allah) magnify! (Ch 74:1-3 Quran) He
arose and engaged himself in the work to which he was called. Khadijah
was the first to accept his mission. She was to believe in the
revelations, to abandon the idolatry of her people and to join him in
purity of heart and in offering up prayers to Allah the Almighty.

At the beginning of his mission, Muhammad - hereinafter
called the Prophet - opened his soul only to those who were attached to
him and tried to free them from the gross practices of their
forefathers. After Khadijah, his cousin' Ali was the next companion. The
Prophet used often to go into the desert around Mecca with his wife and
young cousin that they might together offer their heart felt thanks to
the Lord of all nations for His manifold blessings. Once they were
surprised by Abu Talib, the father of 'Ali. He said to the Prophet: "O
son of my brother, what is this religion you are following?" "It is the
religion of Allah of His Angels, of His Messengers and of our ancestor
Abraham," answered the Prophet. "Allah has sent me to His servants, to
direct them towards the truth, and you, O my uncle, are the most worthy
of all. It is meet that I should thus call upon you and it is meet that
you should accept the truth and help in spreading it."

Abu Talib replied: "Son of my brother, I cannot abjure
the religion of my fathers; but by the Supreme Lord, while I am alive,
none shall dare to injure you." Then turning towards 'Ali, the venerable
chief asked what religion was his. Ali answered: "O father, I believe
in Allah and His Prophet and go with him." Abu Talib replied: "Well my
son, he will not call you to anything except what is good, therefore you
are free to go with him."

After 'Ali, Muhammad's adopted son Zaid became a convert
to the new faith. He was followed by Abu Bakr, a leading member of the
Quraish tribe and an honest, wealthy merchant who enjoyed great
consideration among his compatriots. He was but two years younger than
the Prophet. His adoption of the new faith was of great moral effect.
Soon after, five notables presented themselves before the Prophet and
accepted Islam. Several converts also came from lower classes of the
Arabs to adopt the new religion.

For three weary long years, the Prophet labored very
quietly to deliver his people from the worship of idols. Polytheism was
deeply rooted among the people. It offered attractions, which the new
faith in its purity did not possess. The Quraish had personal material
interests in the old worship, and their prestige was dependent upon its
maintenance. The Prophet had to contend with the idolatrous worship of
its followers and to oppose the ruling oligarchy, which governed its
destinies.

After three years of constant but quiet struggle, only
thirty followers were secured. An important change now occurred in the
relations of the Prophet with the citizens of Mecca. His compatriots had
begun to doubt his sanity, thinking him crazy or possessed by an evil
spirit. Hitherto he preached quietly and unobtrusively. He now decided
to appeal publicly to the Meccans, requesting them to abandon their
idolatry. For this he arranged a gathering on a neighboring hill and
there spoke to them of their folly in the sight of Allah in worshipping
pieces of stone which they called their gods. He invited them to abandon
their old impious worship and adopt the faith of love, truth and
purity. He warned them of the fate that had overtaken past races who had
not heeded the preaching of former prophets. But the gathering departed
without listening to the warning given them by the Prophet.

Having thus failed to induce his fellow citizens to
listen to him, he turned his attention to the strangers arriving in the
city on commerce or pilgrimage. But the Quraish made attempts to
frustrate his efforts. They hastened themselves to meet the strangers
first on different routes, to warn them against holding any
communication with the Prophet, whom they represented as a dangerous
magician. When the pilgrims or traders returned to their homes, they
carried with them the news of the advent of the bold preacher who was
inviting the Arabs loudly - at the risk of his own life - to abandon the
worship of their dear idols.

Now the Prophet and his followers became subject to some
persecution and indignity. The hostile Quraish prevented the Prophet
from offering his prayers at the Sacred House of the Ka'ba; they pursued
him wherever he went; they covered him and his disciples with dirt and
filth when engaged in their devotions; they scattered thorns in the
places which he frequented for devotion and meditation. Amidst all these
trials the Prophet did not waver. He was full of confidence in his
mission, even when on several occasions he was put in imminent danger of
losing his life.

At this time Hamza, the youngest son of Abdul Muttalib,
adopted Islam. Hamza was a man of distinguished bravery, an intrepid
warrior, generous and true, whose heroism earned for him the title of
the "Lion of Allah." He became a devoted adherent of Islam and everlost
his life in the cause.

The Prophet continued preaching to the Arabs in a most
gentle and reasonable manner. He called thepeople, so accustomed to
iniquity and wrong doings, to abandon their abominations. In burning
words which excited the hearts of his hearers, he warned them of the
punishment which Allah had inflicted upon the ancient tribes of 'Ad and
Thamud who had obstinately disobeyed the teachings of Allah's messengers
to them. He adjured them by the wonderful sights of nature, by the noon
day brightness, by the night when it spreads its veil, by the day when
it appears in glory to listen to his warning before a similar
destruction befell them. He spoke to them of the Day of Reckoning, when
their deeds in this world will be weighed before the Eternal Judge, when
the children who had been buried alive will be asked for what crime
they were put to death.

Almighty Allah said: Nay, they wonder that there has
come to them a Warner (Muhammad) from among themselves. So the
disbeliveers say: "This is a strange thing! When we are dead and have
become dust (shall we be resurrected)? That is a far return." We know
that which the earth takes of them (their dead bodies), and with Us is a
Book preserved (i.e., the Book of Decrees).

Nay, but, they have denied the truth (this Qur'an) when
it has come to them, so they are in a confused state (can not
differentiate between right and wrong). Have they not looked at the
heaven above them, how We have made it and adorned it, and there are no
rifts in it? And the earth! We have spread it out, and set thereon
mountains standing firm, and have produced therein every kind of lovely
growth (plants).

An insight and a reminder for every slave turning to
Allah (i.e., the one who believes in Allah and performs deeds of His
obedience, and always begs His pardon). And We send down blessed water
(rain) from the sky, then we produce therewith gardens and grain (every
kind of harvests that are reaped). And tall date palms, with ranged
clusters; a provision for (Allah's) slaves. And We give life therewith
to a dead land. Thus will be the resurrection (of the dead). Denied
before them (i.e. these pagans of Makka who denied you, O Muhammad) the
people of Noah, and the dwellers of Rass, and the Thamud, and 'Ad, and
Pharaoh, and the brethren of Lot, and the dwellers of the Wood, and the
people of Tubba, everyone of them denied their Messengers, so My Threat
took effect." (Ch 50: 2-14 Quran)

Almighty Allah also declared: All praises and
thanks be to Allah Who Alone created the heavens and the earth, and
originated the darkness and the light, yet those who disbelieve hold
others as equal with their Lord. He it is Who has created you from clay,
and then has decreed a stated term (for you to die). And there is with
Him another determined term (for you to be resurrected), yet you doubt
(in the Resurrection).

And He is Allah (to be worshipped Alone) in the heavens
and on the earth, He knows what you conceal and what you reveal, and He
knows what you earn (good or bad). And never an Ayah (sign) comes to
them from the Ayat (proofs, evidences, lessons, signs, revelations,
etc.) of their Lord, but that they have been turning away from it.

Indeed, they rejected the truth (The Qur'an and
Muhammad) when it came to them, but there will come to them the news of
that (the torment) which they used to mock at. Have they not seen how
many a generation before them We have destroyed whom We had established
on the earth such as We have not established you? And We poured out on
them rain from the sky in abundance, and made the rivers flow under
them. Yet We destroyed them for their sins, and created after them other
generations." (Ch 6:1-6 Quran)

As the number of believers increased and the cause of
the Prophet was strengthened by the conversions of many powerful
citizens, the Prophet's preaching alarmed the Quraish. Their power and
prestige were at stake. They were the custodians of the idols, which the
Prophet had threatened to destroy; they were the ministers of the
worship, which he denounced; in fact their existence and living wholly
depended upon the maintenance of the old institutions. The Prophet
taught that in the sight of his Lord all human were equal, the only
distinction recognized among them being the weight of their piety.

Allah the Exalted said: O mankind! We have created
you from a male and a female, and made you into nations and tribes, that
you may know one another. Verily, the most honorable of you in the
Sight of Allah is that believer who has At Taqwa (one of the Muttaqun,
pious and righteous persons who fear Allah much, abstain from all kinds
of sins and evil deeds which He has forbidden), and love Allah much
(perform all kinds of good deeds which He has ordained. Verily! Allah is
All-Knowing, All-Aware." (Ch 49:13 Quran).

The Quraish would have none of this leveling of
distinctions, as it reflected upon their long inherited privileges.
Accordingly, they organized a system of persecution in order to suppress
the movement before it became firmly established. They decided that
each family should take upon itself the task of stamping out the new
faith on the spot. Each household tortured its own members or adherents
or slaves who were supposed to have connected themselves with the new
religion. With the exception of the Prophet, who was protected by Abu
Talib and his kinsmen, and Abu Bakr, and a few others who were either
distinguished by their rank or possessed some influence among the
Quraish, all other converts were subjected to different sorts of
torture. Some of them were thrown into prison, starved, and then
flogged. The hill of Ramada and the place called Bata thus became scenes
of cruel torture.

One day the Quraish tried to induce the Prophet to
discontinue his teachings of the new religion, which had sown discord
among their people. 'Utba Ibn Rabi'a, was delegated to see the Prophet
and speak to him. 'Utba said: "O son of my brother, you are
distinguished by your qualities; yet you have sown discord among our
people and cast dissension in our families; you denounced our gods and
goddesses and you charge our ancestors with impiety. Now we are come to
make a proposition to you, and I ask you to think well before you reject
it." "I am listening to you, O father of Walid," said the Prophet. "O
son of my brother, if by this affair you intend to acquire riches,
honors, and dignity, we are willing to collect for you a fortune larger
than is possessed by any one of us; we shall make you our chief and will
do nothing without you. If you desire dominion, we shall make you our
king; and if the demon which possesses you cannot be subdued, we will
bring you doctors and give them riches until they cure you." When 'Utba
had finished his discourse, the Prophet said: "Now listen to me, O
father of Walid." "I listen." He replied. The Prophet, recited to him
the first thirteen verses of Surah Fussilat, which maybe interpreted as
follows: In the Name of Allah The Most Beneficent, The Most Merciful.

Ha Mim (These letters are one of the miracles of the
Quran, and none but Allah Alone knows their meanings). A revelation from
Allah the Most Beneficent, the Most Merciful. A Book whereof the Verses
are explained in detail; - a Quran in Arabic for people who know.
Giving glad tidings (of Paradise to the one who believes in the Oneness
of Allah, Islamic Monotheism) and fears Allah much (abstains from all
kinds of sins and evil deeds) and loves Allah much (performing all kinds
of good deeds which He has ordained), and warning (of punishment in the
Hellfire to be the one who disbelieves in the Oneness of Allah), but
most of them turn away, so they listen not.

And they say: "Our hearts are under coverings (screened)
from that to which you invite us, and in our ears is deafness, and
between us and you is a screen, so work you (on your way); verily we are
working (on our way).

Say (O Muhammad): "I am only a human being like you. It
is inspired in me that your Ilah (God) is One Ilah (God - Allah),
therefore take the Straight Path to Him (with true Faith - Islamic
Monotheism) and obedience to Him, and seek forgiveness of Him. And woe
to Al-Mushrikeen; (polytheists, pagans, idolaters, and disbeliveers in
the Oneness of Allah, etc, those who worship others along with or set up
rivals or partners to Allah etc.) Those who give not the Zakat and they
are disbeliveers in the Hereafter. Truly, those who believe (in the
Oneness of Allah and in His Messenger Muhammad - Islamic Monotheism) and
do righteous good deeds for them will be an endless reward that will
never stop (Paradise).

Say (O Muhammad): "Do you verily disbelieve in Him Who
created the earth in two Days and you set up rivals (in worship) with
Him? That is the Lord of the Alamin (mankind, jinn and all that exists).

He placed therein (the earth) firm mountains from above
it, and He blessed it, and measured therein its sustenance (for its
dwellers) in four Days equal (all these four days were equal in the
length of time), for all those who ask (about its creation). Then He
Istawa (rose over) towards the heaven when it was smoke, and said to it
and to the earth: "Come both of you willingly or unwillingly." They both
said: "We come, willingly." Then He completed and finished from their
creation as seven heavens in two days and he made in each heaven with
lamps (stars) to b e an adornment as well as to guard (from the devils
by using them as missiles against the devils). Such is the Decree of Him
the All Mighty, The All Knower.

But if they turn away, then say (O Muhammad): "I have
warned you of a Sa'iqa (a destruction awful cry, torment, hit, a thunder
bolt) like the Sa'iqa which overtook 'Ad and Thamud (people)." (Ch
41:1-13 Quran).

When the Prophet had finished his recitation, he
said to 'Utba: "This is my reply to your proposition; now take what
course you find best."

Persecution by the Quraish grew fiercer every day and
the sufferings of the Prophet's disciples became unbearable. He had
heard of the righteousness, tolerance, and hospitality of the
neighboring Christian king of Abyssinia. He recommended such of his
companions who were without protection to seek refuge in the kingdom of
that pious king, Al Najashi (Negus). Some fifteen of the unprotected
adherents of Islam promptly availed themselves of the advice and sailed
to Abyssinia. Here they met with a very kind reception from the Negus.
This is called the first hijrah (migration) in the history of Islam and
occurred in the fifth year of the Prophet Muhammad's mission, A.D. 615.
These emigrants were soon followed by many of their fellow sufferers,
until the number reached eighty-three men and eighteen women.

The hostile Quraish, furious at the escape of their
victims, sent deputes to the king of Abyssinia to request him to deliver
up the refugees, that they might be put to death for adjuring their old
religion and embracing a new one. The king summoned the poor fugitives
and inquired of them what was the religion, which they had adopted in
preference to their old faith. Ja'far, son of Abu Talib and brother of
'Ali, acted as spokesman for the exiles. He spoke thus: "O king, we were
plunged in the depth of ignorance and barbarism, we adored idols, we
lived in unchastity, and we ate dead bodies, and we spoke abomination,
we disregarded every feeling of humanity and sense of duty towards our
neighbors, and we knew no law but that of the strong, when Allah raised
among us a man, of whose birth, truthfulness, honesty, and purity we
were aware. He called us to profess the Unity of Allah and taught us to
associate nothing with Him; he forbade us the worship of idols and
enjoined us to speak the truth, to be faithful to our trusts, to be
merciful, and to regard the rights of neighbors; he forbade us to speak
evil of the worship of Allah and not to return to the worship of idols
of woos and stone and to abstain from evil, to offer prayers, to give
alms, to observe the fast. We have believed in him, we have accepted his
teachings and his injunctions to worship Allah alone and to associate
nothing with Him. Hence our people have persecuted us, trying to make us
forego the worship of Allah and return to the worship of idols of wood
and stone and other abominations. They have tortured us and injured us
until, finding no safety among them, we have come to your kingdom
trusting you will give us protection against their persecution."

After hearing the above speech, the hospitable king
ordered the deputies to return to their people in safety and not to
interfere with their fugitives. Thus the emigrants passed the period of
exile in peace and comfort.

While the followers of the Prophet sought safety in
foreign lands against the persecution of their people, he continued his
warnings to the Quraish more strenuously than ever. Again they came to
him with offers of riches and honor, which he firmly and utterly
refused. But they mocked at him and urged him for miracles to prove his
mission. He used to answer: "Allah has not sent me to work wonders; He
has sent me to preach to you."

Thus disclaiming all power of wonder working, the
Prophet ever rested the truth of his divine mission upon his wise
teachings. He addressed himself to the inner consciousness of man, to
his common sense and to his own better judgement. Say (O Muhammad):
"I am only a human being like you. It is inspired in me that your Ilah
(God) is One Ilah (God- Allah), therefore take the Straight Path to Him
(with true Faith - Islamic Monotheism) and obedience to Him and seek
forgiveness of Him. And woe to Al Mushrikeen; (polytheists, pagans,
idolaters, and disbeliveers in the Oneness of Allah etc., those who
worship others along with Allah or set up rivals or partners to Allah
etc. (Ch 41:6 Quran)

Despite all the exhortation of the Prophet, the
Quraish persisted in asking him for a sign. They insisted that unless
some sign be sent down to him from his Lord, they would not believe.
The disbeliveers used to ask: "Why has Muhammad not been sent with
miracles like previous prophets?" T he Prophet replied: "Because
miracles had proved inadequate to convince. Noah was sent with signs,
and with what effect? Where was the lost tribe of Thamud? They had
refused to receive the preaching of the Prophet Salih, unless he showed
them a sign and caused the rock to bring forth a living camel. He did
what they asked. In scorn they cut the camel's feet and then daring the
prophet to fulfill his threats of judgment, were found dead in their
beds the next morning, stricken by the angel of the Lord."

There are some seventeen places in the Quran, in which
the Prophet Muhammad is challenged to work a sign, and he answered them
all to the same or similar effect: Allah has the power of working
miracles, and has not been believed; there were greater miracles in
nature than any which could be wrought outside of it; and the Quran
itself was a great, everlasting miracle. The Quran, the Prophet used to
assert to the disbeliveers, is a book of blessings which is a warning
for the whole world; it is a complete guidance and explains everything
necessary; it is a reminder of what is imprinted on human nature and is
free from every discrepancy and from error and falsehood. It is a book
of true guidance and a light to all.

As to the sacred idols, so much honored and esteemed by the pagan Arabs, the Prophet openly recited: They are but names which you have named - you and your fathers - for which Allah has sent down no authority. (CH 53:23 Quran)

When the Prophet thus spoke reproachfully of the
sacred gods of the Quraish, the latter redoubled their persecution. But
the Prophet, nevertheless, continued his preaching undaunted but the
hostility of his enemies or by their bitter persecution of him. And
despite all opposition and increased persecution, the new faith gained
ground. The national fair at Okadh near Mecca attracted many desert
Bedouins and trading citizen of distant towns. These listened to the
teachings of the Prophet, to his admonitions, and to his denunciations
of their sacred idols and of their superstitions. They carried back all
that they had heard to their distant homes, and thus the advent of the
Prophet was made know to almost all parts of the peninsula.

The Meccans, however, were more than ever furious at the
Prophet's increasing preaching against their religion. They asked his
uncle Abu Talib to stop him, but he could not do anything. At , as the
Prophet persisted in his ardent denunciations against their ungodliness
and impiety, they turned him out from the Ka'ba where he used to sit and
preach, and subsequently went in a body to Abu Talib. They urged the
venerable chief to prevent his nephew from abusing their gods any longer
or uttering any ill words against their ancestors. They warned Abu
Talib that if he would not do that, he would be excluded from the
communion of his people and driven to side with Muhammad; the matter
would then be settled by fight until one of the two parties were
exterminated.

Abu Talib neither wished to separate himself from his
people, nor forsake his nephew for the idolaters to revenge themselves
upon. He spoke to the Prophet very softly and begged him to abandon his
affair. To this suggestion the Prophet firmly replied: "O my uncle, if
they placed the sun in my right hand and the moon in my left hand to
cause me to renounce my task, verily I would not desist therefrom until
Allah made manifest His cause or I perished in the attempt." The
Prophet, overcome by the thought that his uncle and protector was
willing to desert him, turned to depart. But Abu Talib called him
loudly to come back, and he came. "Say whatever you please; for by the
Lord I shall not desert you ever."

The Quraish again attempted in vain to cause Abu Talib
to abandon his nephew. The venerable chief declared his intention to
protect his nephew against any menace or violence. He appealed to the
sense of honor of the two families of the Bani Hashim and the Bani
Muttalib, both families being kinsmen of the Prophet, to protect their
member from falling a victim to the hatred of rival parties. All the
members of the two families nobly responded to the appeal of Abu Talib
except Abu Lahab, one of the Prophet's uncles, who took part with the
persecutors.

During this period, 'Umar Al-Khattab adopted Islam. In
him the new faith gained a valuable adherent and an important factor in
the future development and propagation of Islam. Hitherto he had been a
violent opposer of the Prophet and a bitter enemy of Islam. His
conversion is said to have been worked by the miraculous effect on his
mind of a Surah of the Quran which his sister was reading in her house,
where he had gone with the intention of killing her for adopting Islam.
Thus the party of the Prophet had been strengthened by the conversation
by his uncle Hamza, a man of great valor and merit; and of Abu Bakr and
'Umar, both men of great energy and reputation. The Muslims now
ventured to perform their devotions in public.

Alarmed at the bold part which the Prophet and his
followers were not able to assume, and roused by the return of the
deputies from Abyssinia and the announcement of their unsuccessful
mission, the Quraish determined to check by a decisive blow any further
progress of Islam. Towards this end, in the seventh year of the mission,
they made a solemn covenant against the descendants of Hashim and
Muttalib, engaging themselves to contract no marriage with any of them
and to have no communication with them. Upon this, the Quraish became
divided into two factions, and the two families of Hashim and Muttalib
all repaired to Abu Talib as their chief. Abu Lahab, the Prophet's
uncle, however, out of his inveterate hatred of his nephew and his
doctrine, went over to the opposite party, whose chief was Abu Sufyan
Ibn Harb, of the family of Umayya. The persecuted party, Muslims as well
as idolaters betook themselves to a defile on the eastern skirts of
Mecca. They lived in this defensive position for three years. The
provisions, which they had carried with them, were soon exhausted.
Probably they would have entirely perished but for the sympathy and
occasional help received from less bigoted compatriots.

Towards the beginning of the tenth year of the mission,
reconciliation was concluded between the Quraish and the two families of
Hashim and Abdul Muttalib through the intermediation of Hisham, Ibn
Umar, and Zobeir, Ibn Abu Umayya. Thus, the alliance against the two
families was abolished, and they were able to return to Mecca.

During the period the Prophet and his kinspeople passed
in their defensive position, Islam made no progress outside; but in the
sacred months, when violence was considered sacrilege, the Prophet used
to come out of his temporary prison to preach Islam to the pilgrims. In
the following year, both Abu Talib and Khadijah died. Thus the Prophet
lost in Abu Talib the kind guardian of his youth who had hitherto
protected him against his enemies, and in Khadijah his most encouraging
companion. She was ever his angel of hope and consolation. The Prophet,
weighed down by the loss of his amiable protector and his beloved wife,
without hope of turning the Quraish from idolatry, with a saddened
heart, yet full of trust, resolved to exercise his ministry in some of
her field. He chose Taif, a town about sixty miles east of Mecca, where
he went accompanied by a faithful servant Zaid. The tribe of Thakif, who
were the inhabitants of Taif, received Muhammad very coldly. However,
he stayed there for one month. Though the more considerate and better
sort of men treated him with a little respect, the slaves and common
people refused to listen to his teachings; they were outrageously
indignant at his invitation to abandon the gods they worshipped with
such freedom of morals and lightness of heart. At length they rose
against him, and bringing him to the wall of the city, obliged him to
depart and return to Mecca.

The repulse greatly discouraged his followers; however,
the Prophet boldly continued to preach to the public assemblies at the
pilgrimage and gained several new converts, among whom were six of the
city of Yahtrib (later called Medina), of the Jewish tribe of Khazraj.
When these Yathribites returned home, they spread the news among their
people that a prophet had arisen among the Arabs who was to call them to
Allah and put an end to their inquiries.

In the twelfth year of his mission, the Prophet made his
night journey from Mecca to Jerusalem, and thence to heaven. His
journey, known in history as Miraj (Ascension) was a real bodily one and
not only a vision. It was at this time that Allah ordered the Muslims
to pray the five daily prayers.

Almighty Allah had said: Glorified (and Exalted) be
He (Allah) (above all that evil they associate with Him), Who took His
slave Muhammad for a journey by night from AL Masjid al Haram (at Makka)
to the farthest mosque (in Jerusalem), the neighborhood whereof We have
blessed, order that We might show him (Muhammad) of Our Ayat (proofs,
evidences, lessons, signs, etc.). Verily, He is the All Hearer, the All
Seer." (Ch 17:1 Quran)

Abbas Ibn Malik reported that Malik Ibn Sasaa said
that Allah's Messenger described to them his Night Journey saying:
"While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me
and cut my body open from here to here." I asked Al-Jarud, who was by my
side, "What does he mean?" He said: "It means from his throat to his
public area," or said, "From the top of the chest." The Prophet further
said, "He then took out my heart. Then a gold tray of Belief was brought
to me and my heart was washed and was filled (with Belief) and then
returned to its original place. Then a white animal which was smaller
than a mule and bigger than a donkey was brought to me." (On this
Al-Jarud asked: "Was it in the Buraq, O Abu Hamza?" I (Anas) replied in
the affirmative. The Prophet said: "The animal's step (was so wide that
it) reached the farthest point within the reach of the animals' sight. I
was carried on it, and Gabriel set out with me till we reached the
nearest heaven.

"When he asked for the gate to be opened, it was asked,
'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is
accompany you?' Gabriel replied, 'Muhammad.' It was asked, 'Has Muhammad
been called?' Gabriel replied in the affirmative. Then it was said. 'He
is welcomed. What an excellent visit his is!' The gate was opened, and
when I went over the first heaven, I saw Adam there. Gabriel said to me:
'This is your father, Adam; pay him your greetings.' So I greeted him
and he returned the greetings to me and said: 'You are welcomed, O pious
son and pious Prophet.' Then Gabriel ascended with me till we reached
the second heaven. Gabriel asked for the gate to be opened. It was
asked: 'Who is it?' Gabriel answered: 'Gabriel.' It was asked: 'Who is
accompany you?' Gabriel replied, 'Muhammad.' It was asked: 'Has he been
called?' Gabriel answered in the affirmative. Then it was said: 'He is
welcomed. What an excellent visit his is!' The gate was opened.

"When I went over the second heaven, here I saw John
(Yahya) and Jesus (Isa), who were cousins of each other. Gabriel said to
me: "These are John and Jesus; pay them your greetings.' So I greeted
them and both of them returned my greetings to me and said, 'You are
welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with
me to the third heaven and asked for its gate to be opened. IT was
asked 'Who is it?' And Gabriel replied: 'Gabriel.' It was asked, 'Who is
accompany you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been
called?' Gabriel replied in the affirmative. Then it was said: 'He is
welcomed, what an excellent visit his is!' The gate was opened, and when
I went over the third heaven there I saw Joseph (Yusuf), Gabriel said
to me: 'This is Joseph, pay him your greetings.' So I greeted him and he
returned the greetings to me and said: 'You are welcomed, O pious
brother and pious Prophet.' Then Gabriel ascended with me to the fourth
heaven and asked for its gate to be opened. IT was asked 'Who is it?'
Gabriel replied, 'Gabriel' It was asked: 'Who is accompany you?' Gabriel
replied: 'Muhammad.' It was asked: 'Has he been called?' Gabriel
replied in the affirmative. Then it was said: 'He is welcomed, what an
excellent visit his is!'

"The gate was opened, and when I went over the fourth
heaven, there I saw Enoch (Idris), Gabriel said to me: 'This is Enoch;
pay him your greetings.' So I greeted him and he returned the greetings
to me and said: 'You are welcomed O pious brother and pious Prophet.'
Then Gabriel ascended with me to the fifth heaven and asked for its gate
to be opened. It was asked: 'Who is it?' Gabriel replied: 'Gabriel.' It
was asked: 'Who is accompany you?' Gabriel replied 'Muhammad.' It was
asked: 'Has he been called?' Gabriel replied in the affirmative. Then it
was said: 'He is welcomed, what an excellent visit his is!' So when I
went over the fifth heaven, there I saw Aaron (Harun), Gabriel said to
me: "This is Aaron; pay hyour greetings.' So I greeted him and he
returned the greetings to me and said: "You are welcomed, O pious
brother and pious Prophet." The Gabriel ascended with me to the sixth
heaven and asked for its gate to be opened. It was asked: 'Who is it?'
Gabriel replied: 'Gabriel.' It was asked: 'Who is accompanying you?'
Gabriel replied: 'Muhammad.' It was said: 'Has he been called?' Gabriel
replied in the affirmative. It was said: 'He is welcomed. What an
excellent visit his is!'

"When I went over the sixth heaven, there I saw Moses
(Musa). Gabriel said to me: "This is Moses; pay him your greeting. So I
greeted him and he returned the greetings to me and said: "You are
welcomed, O pious brother and pious Prophet." When I left him (Moses) he
wept. Someone asked him: 'What makes you weep?' Moses said: 'I weep
because after me there has been sent (as Prophet) a young man whose
followers will enter Paradise in greater numbers than my followers.'
Then Gabriel ascended with me to the seventh heaven and asked for its
gate to be opened. It was asked: 'Who is it?' Gabriel replied:
'Gabriel.' It was asked: 'Who is accompanying you?' Gabriel replied:
'Muhammad.' It was asked: 'Has he been called?' Gabriel replied in the
affirmative. Then it said: 'He is welcomed. What an excellent visit his
is!'

"So when I went (over the seventh heaven), there I saw
Abraham (Ibrahim). Gabriel said to me: 'This is your father; pay your
greetings to him.' So I greeted him and he returned the greetings to me
and said: 'You are welcomed, O pious son and pious Prophet.' Then I was
made to ascend to Sidrat-ul-Muntaha (the Lote Tree of the utmost
boundary). Behold! Its fruits were like the jars of Hajr (a place near
Medina) and its leaves were as big as the ears of elephants. Gabriel
said: "This is the Lote Tree of the utmost and boundary.' Behold! There
ran four rivers, two were hidden and two were visible, I asked: 'What
are these two kinds of rivers, O Gabriel?' He replied: 'As for the
hidden rivers, they are two rivers in Paradise and the visible rivers
are the Nile and the Euphrates.'

"Then Al-Bait-ul-Ma'mur (the Sacred House) was shown to
me and a container full of wine and another full of milk and a third
full of honey were brought to me. I took the milk. Gabriel remarked:
'This is the Islamic religion which you and your followers are
following.' Then the prayers were enjoined on me: they were fifty
prayers a day. When I returned, I passed by Moses, who asked me; 'What
have you been ordered to do?' I replied: 'I have been ordered to offer
fifty prayers a day.' Moses said: 'Your followers cannot bear fifty
prayers a day, and by Allah I have tested people before you, and I have
tried my level best with Bani Israel in vain. Go back to your Lord and
ask for reduction to lessen your followers'' burden.' So I went back,
and Allah reduced ten prayers for me. Then again I came to Moses, but he
repeated the same as he had said before. Then again I went back to
Allah, and He reduced ten more prayers. When I came to Moses he said the
same. I went back to Allah, and He ordered m to observe ten prayers a
day. When I came back to Moses, he repeated the same advice, so I went
back to Allah and was ordered to observe five prayers a day.

"When I came back to Moses, he said: 'What have you been
ordered?' I replied: 'I have been ordered to observe five prayers a
day.' He said: 'Your followers cannot bear fear prayers a day, and no
doubt, I have got an experience of the people before you, and I have
tried my level best with Bani Israel, so go back to your Lord and ask
for reduction to lesson your followers' burden.' I said: 'I have
requested so much of my Lord that I feel ashamed, but I am satisfied now
and surrender to Allah's Order.' When I left, I heard a voice saying:
'I have passed My order and have lessened the burden of My
worshippers.'"

In this year, twelve men of Yathrib, of whom ten were of
the Jewish tribe of Khazraj and the other two of Aws, came to Meccan
and took an oath of fidelity to the Prophet at Al-Aqaba, a hill on the
north of that city. This oath was called the Women's' Oath, not that any
women were present at this time, but because a man was not thereby
obliged to take up arms in defense of the Prophet or his religion, it
being the same oath that was afterwards exacted of the women. This oath
was as follows: "We will not associate anything with Allah; we will not
steal nor commit adultery or fornication, nor kill our children (as the
pagan Arabs used to do when they apprehended that they would not be able
to maintain them), nor forge calumnies; we will obey the Prophet in
everything that is reasonable, and we will be faithful to him in well
and sorrow." When they had solemnly engaged to do all this, the Prophet
sent one of his disciples, Mus'ab Ibn Umair, home with them to teach
them the fundamental doctrines and ceremonies of the religion. Mus'ab,
having arrived at Yathrib by the assistance of those who had been
formerly converted, gained several new converts, particularly Usaid Ibn
Khudair, a chief of man of the city, and Sa'd Ibn Mu'adh, prince of the
tribe of Aws. Islam spread so fast that there was a scarce a house that
did not have some Muslims in it.

The next year, being the thirteenth of the mission (A.D.
622) Mus'ab returned from Yathrib accompanied by seventy-three men and
two women of that city who had adopted Islam, besides others who were as
yet unbelievers. On their arrival, these Yathribites immediately sent
to the Prophet and invited him to their city. The Prophet was not in
great need of such assistance, for his opponents had by this time grown
so powerful in Mecca that he could not stay there much longer without
imminent danger. He therefore accepted their proposal and met them one
night by appointment at Al Aqaba attended by his uncle Al-Abbas, who,
though he as not then a convert, wished his nephew well. Al Abbas made a
speech to those of Yathrib wherein he told them that, as the Prophet
Muhammad was obliged to quit his native city and seek shelter elsewhere,
and they had offered him their protection, they would do well not to
deceive him; and that if they were not firmly resolved to defend and not
to betray him, they had better declare their minds and let him provide
for his safety in some other manner. Upon their professing their
sincerity, the Prophet swore to be faithful to them, on condition that
they should worship none but Allah observe the precepts of Islam, obey
the Prophet in all that was right, and protect him against all insults
as heartily as they would their wives and families. They then asked him
what would be their return, if they should happen to be killed in the
cause of Allah; he answered: "Paradise," whereupon they pledged their
faith to him and his cause. The Prophet then selected twelve men out of
their number to act as his delegates. Thus was concluded the second
covenant of Al Aqaba. The Yathribites returned home leaving the Prophet
to arrange for the journey to their city. The Prophet directed his
followers to seek immediate safety at Yathrib, which they accordingly
did. About one hundred families silently disappeared from Mecca and
proceeded to Yathrib, where they were received with enthusiasm and much
ho
spitality. Finally, all the disciples had gone to Yathrib. The Prophet
alone remained at Mecca, keeping with him only his young cousin, 'Ali,
and his devoted friend Abu Bakr.

The Meccans, fearing the consequence of this new
alliance, began to think seriously of preventing Muhammad from escaping
to Yathrib. They met in all haste. After several milder expedients had
been rejected, they decided that he should be killed. They agreed that
one man should be chosen out of every tribe and that each man should
strike a blow at him with his sword so that responsibility of the guilt
would rest equally on all tribes. The Bani Hashim, Muhammad's own tribe,
were much inferior and therefore would not be able to revenge their
kinsman's death.

A number of noble youths were selected for the bloody
deed. As the night advanced, the assassins posted themselves round the
Prophet's dwelling. They watched all night long, waiting to murder
Muhammad when he should leave his house at the early dawn. By some the
Prophet had warned of the danger, and he directed 'Ali to lie down in
his place and wrap himself up in his green clock, which he did. The
Prophet miraculously escaped through the window and he repaired to the
house of Abu Bakr, unperceived by door. These, in the meantime, looking
through a crevice and seeing 'Ali, whom they mistook for Muhammad
himself, asleep, continued watching there until morning. When 'Ali
arose, they found themselves deceived. The fury of the Quraish was now
unbounded. The news that the would be assassins had returned
unsuccessful and that Muhammad had escaped aroused their whole energy. A
price of a hundred camels was set upon Muhammad's head.

Narrated 'Aisha Bint Abu Bakr (the wife of the Prophet):
"I never remembered my parents believing in any religion other than the
true religion (Islam), and (I don't remember) a single day passing
without our being visited by Allah's Messenger in the morning and in the
evening. When the Muslims were put to test (troubled by the pagans),
Abu Bakr set out migrating to the land of Abyssinia (Ethiopia), and when
he reached Bark-al-Ghimad, Ibn Ad-Daghina, the chief of the tribe of
Qara, met him and said, 'O Abu Bakr! Where are you going?' Abu Bakr
replied: 'My people have turned me out (of my country), so I want to
wander on the earth and worship my Lord.' Ibn Ad-Dhagina said: 'O Abu
Bakr! A man like you should not leave his homeland, nor should he be
driven out, because you help the destitute, earn their living, and you
keep good relations with your kith and kin, help the weak and the poor,
entertain guests generously, and help the calamity-stricken persons.
Therefore, I am your protector. Go back and worship your Lord in your
town.'

"So Abu Bakr returned and Ibn Ad-Daghina accompanied
him. In the evening Ibn Ad-Dhagina visited the nobles of Quraish and
said to them. 'A man like Abu Bakr should not leave his homeland, nor
should he be driven out. Do you (Quraish) drive out a man who helps the
destitute, earns their living, keeps good relations with his kith and
kin, helps the weak and poor, entertain guests generously and helps the
calamity-stricken persons?' So the people of Quraish could not refuse
Ibn Ad-Dhagina's protection, and they said to Ibn Ad-Daghina: 'Let Abu
Bakr worship his Lord in his house. He can pray and recite there
whatever he likes, but he should not hurt us with it, and should not do
it publicly, because we are afraid that he may affect our women and
children." Ibn Ad-Dhagina told Abu Bakr all of that. Abu Bakr stayed in
that state, worshipping his Lord in his house. He did not pray publicly,
nor did he recite Quran outside his house.

"Then a thought occurred to Abu Bakr to build a mosque
in front of his house, and there he used to pray and recite the Quran.
The women and children of the pagans began to gather around him in great
number. They used to wonder at him and look at him. Abu Bakr was a man
who used to weep too much, and he could not help weeping or reciting the
Quran. That situation scared the nobles of the pagans of Quraish, so
they sent for Ibn Ad-Daghina. When he came to them, they said: 'We
accepted your protection of Abu Bakr on condition that he should worship
his Lord in his house, but he has violated the conditions and he has
built a mosque in front of his house where he prays and recites the
Quran publicly. We are not afraid that he may affect our women and
children unfavorably. So, prevent him from that. If he likes to confine
the worship of his Lord to his house, he may do so, but if he insists on
doing that openly, ask him to release you from your obligation to
protect him, for we dislike to break our pact with you, but we deny Abu
Bakr the right to announce his act publicly.' Ibn Ad-Dhagina went to Abu
Bakr and said: 'O Abu Bakr! You know well what contract I have made on
your behalf; now, you are either to abide by it, or else release me from
my obligation of protecting you, because I do not want the Arabs hear
that my people have dishonored a contract I have made on behalf of
another man.' Abu Bakr replied: 'I release you from your pact to protect
me and am pleased with the protection from Allah.' Aisha's narration's
continues: "At that time the Prophet was in Mecca, and he said to the
Muslims: 'In a dream I have been shown your migration place, a land of
date palm trees, between two mountains, the two stony tracts.' So, some
people migrated to Medina, and most of those people who had previously
migrated to the land of Ethiopia, returned to Medina. Abu Bakr also
prepared to leave for Medina, but Allah's Messenger said to him: 'Wait
for awhile, because I hope that I will be allowed to migrate also.' Abu
Bakr replied: 'Do you indeed expect this? Let my father be sacrificed
for you!' The Prophet said: 'Yes.' So Abu Bakr did not migrate for the
sake of Allah's Messenger in order to accompany him. He fed two she
camels he possessed with the leaves of As-Samur tree that fell on being
struck by a stick for four months.

"One day, while we were sitting in Abu Bakr's house at
noon, someone said to Abu Bakr: 'This is Allah's Messenger with his head
covered coming at a time at which he never used to visit us before.'
Abu Bakr said: 'May my parents be sacrificed for him. By Allah he has
not come at this hour except for a great necessity.' So Allah's
Messenger came and asked permission to enter, and he was allowed to
enter. When he entered, he said to Abu Bakr: "Tell everyone who is
present with you to go away.' Abu Bakr replied: 'There are none but your
family, May my father be sacrificed for you, O Allah's Messenger!' The
Prophet said: 'I have been given permission to migrate.' Abu Bakr said:
'Shall I accompany you? May my father be sacrificed for you, O Allah's
Messenger!' Allah's Messenger said: 'Yes.' Abu Bakr said, 'O Allah's
Messenger! May my father be sacrificed for you, take one of these two
she-camels of mine.' Allah's Messenger replied: 'I will accept it with
payment.' So we prepared the baggage quickly and put some journey food
in a leather bag for them. Asma, Abu Bakr's daughter, cut a piece from
her waist belt and tied the mouth of the leather bag with it, and for
that reason she was named 'Dhat-un-Nitaqain' (the owner of two belts).

"Then Allah's Messenger and Abu Bakr reached a cave on
the mountain of Thaur and stayed there for three nights. Abdullah Ibn
Abi Bakr who was an intelligent and sagacious youth, used to stay with
them overnight. He used to leave them before daybreak so that in the
morning he would be with Quraish as if he had spent the night in Mecca.
He would keep in mind any plot made against them and when it became dark
he would go and inform them of it. 'Amir Ibn Fuhaira, the freed slave
of Abu Bakr, used to bring the milch sheep (of his master, Abu Bakr) to
them a little while after nightfall in order to rest the sheep there. So
they always had fresh milk at night, the milk of their sheep, and the
milk which they warmed by throwing heated stones in it. 'Amir Ibn
Fuhaira would then call the herd away when it was still dark (before
daybreak). He did the same in each of those three nights. Allah's
Messenger and Abu Bakr had hired a man from the tribe of Bani Ad-Dail
from the family of Bani Abd Ibn Adi as an expert guide, and he was in
alliance with the family of Al-As Ibn Wail As-Sahmi and he was in the
religion of the infidels of Quraish. The Prophet and Abu Bakr trusted
him and gave him their two she-camels and took his promise to bring
their two she-camels to the cave of the mountain of Thaur in the morning
after three nights later. And when they set out, Amir Ibn Futhaira and
the guide went along with them and the guide led them, along the
seashore." (Sahih Al-Bukhari).

The nephew of Suraqa Ibn Ju'sham said that his father
informed him that he heard Suraqa Ibn Jusham saying: "The messengers of
the pagans of Quraish came to us declaring that they had assigned for
the persons who would kill or arrest Allah's Messenger and Abu Bakr, a
reward equal to their bloodmoney. While I was sitting in one of the
gatherings of my tribe, Bani Mudlij, a man from them came to us and
stood up while we were sitting and said: 'O Suraqa! No , I have just
seen some people far away on the seashore, and I think they are Muhammad
and his companions.' I, too, realized that it must have been they.
But I said: 'No, it is not they, but you have seen so-and-so and
so-and-so, whom we saw set out.' I stayed in the gathering for a while
and then got up and left for my home, and ordered my slave-girl to get
my horse, which was behind a hillock, and keep it ready for me.

"Then I took my spear and left by the back door of my
house dragging the lower end of the spear on the ground and keeping it
low. Then I reached my horse, mounted it and made it gallop. When I
approached them (Muhammad and Abu Bakr), my horse stumbled and I fell
down from it. Then I stood up, gold hold of my quiver and took out the
divining arrows and drew lots as to whether I should harm them or not,
and the lot which I disliked came out. But I remounted my horse and let
it gallop, giving no importance to the divining arrows. When I heard
the recitation of the Qur'an by Allah's Messenger who did not look
hither and thither while Abu Bakr was doing it often, suddenly the
forelegs of my horse sank into the ground up to the knees, and I fell
down from it. Then I rebuked it, and it got up but could hardly take
out its forelegs from the ground, and when it stood up straight again,
its forelegs caused dust to rise up in the sky like smoke. Then again I
drew lots with the divining arrows, and the lot which I disliked came
out. So I called upon them to feel secure. They stopped, and I
remounted my horse and went to them. When I saw how I had been hampered
from harming them, it came to my mind that the cause of Allah's
Messenger (Islam) would become victorious. So I said to them: 'Your
people have assigned a reward equal to bloodmoney for your head.' Then I
told them all the plans the people of Mecca had made concerning them.
Then I offered them some journey food and goods, but they refused to
take anything and did not ask for anything, but the Prophet said: 'Do
not tell others about us.' Then I requested him to write for me a
statement of security and peace. He ordered 'Amir Ibn Fuhaira, who
wrote it for me on a parchment, and then Allah's Messenger proceeded on
his way." (Sahih Al-Bukhari)

"Narrated 'Urwa Ibn Az-Zubair: "Allah's Messenger met Az
Zubair in a caravan of Muslim merchants who were returning from Sham.
Az -Zubair provided Allah's Messenger and Abu Bakr with white clothes to
wear. When the Muslims of Medina heard the new of the departure of
Allah's Messenger from Mecca (towards Medina), they started going to the
Harra every morning,. They would wait for him till the heat of the
noon forced them to return. One day, after waiting for a long while,
they returned home, and when they went into their houses, a Jew climbed
up to the roof of one of the forts of his people to look for something,
and he saw Allah's Messenger and his companions, dressed in white
clothes, emerging out of the desert mirage.

"The Jew could not help shouting at the top of his
voice: 'O you Arabs! Here is your great man whom you have been waiting
for!' So all the Muslims rushed to their arms and received Allah's
Messenger on the summit of Harra. The Prophet turned with them to the
right and alighted at the quarters of Bani Amr Ibn Auf, and this was on
Monday in the month of Rabi ul Awal. Abu Bakr stood up, receiving the
people, while Allah's Messenger sat down and kept silent. Some of the
Ansar who came and had not seen Allah's Messenger before began greeting
Abu Bakr, but when the sunshine fell on Allah's Messenger and Abu Bakr
came forward and shaded him with his sheet, only then the people came to
know Allah's Messenger. Allah's Messenger stayed with Bani Amr Ibn Auf
for ten nights and established the mosque (Mosque of Quba) which was
founded on piety. Allah's Messenger prayed in it and then mounted his
she-camel and proceeded on, accompanied by the people till his she-camel
knelt down at the place of the Mosque of Allah's Messenger at Medina.
Some Muslims used to pray there in those days, and that place was a yard
for drying dates belonging to Suhail and Sahl, the orphan boys who
were under the guardianship of Asad In Zurara. When his she-camel knelt
down, Allah's Messenger said: 'This place, Allah willing, will be our
abiding place.' Allah's Messenger then called the two boys and told
them to suggest a price for that yard so that he might take it as a
mosque. The two boys said: 'No, but we will give it as a gift, O
Allah's Messenger!' Allah's Messenger then built a mosque there. The
Prophet himself started carrying unburned bricks for its building and
while doing so, he was saying: 'This load is better than the load of
Khaibar, for it is more pious in the Sight of Allah and purer and better
rewardable.' He was also saying: 'O Allah! The actual reward is the
reward in the Hereafter, so bestow Your Mercy on the Ansar and the
Emigrants.' Thus the Prophet recited (by way of proverb) the poem of
some
Muslim poet whose name is unknown to me." (Ibn Shibab said, 'In the
hadiths, it does not occur that Allah's Messenger recited a complete
poetic verse other than this one.') (Sahih Al-Bukhari)

Thus was accomplished the hijrah, or the flight of Muhammad as called in European annals, from which the Islamic calendar dates.

When the Prophet Muhammad and his companions settled at
Yathrib, this city changed its name, and henceforth was called,
Al-Medina, Al-Munawara, the Illuminated City, or more shortly, Medina,
the City. It is situated about eleven-day's journey to the north of
Mecca. At that time it was ruled by two Kahtanite tribes, Aws and
Khazraj. These two tribes, however, were constantly quarreling among
themselves. It was only about that time when the Prophet announced his
mission at Mecca that these tribes, after long years of continuous
warfare, entered on a period of comparative peace. When the Prophet
settled at Medina, the tribes of Aws and Khazraj forgot entirely their
old feuds and were united together in the bond of Islam. Their old
divisions were soon effaced and the Ansar", the Helpers of the Prophet,
became the common designation of all Medinites who had helped the
Prophet in his cause. Those who emigrated with him from Mecca received
the title of "Muhajereen" or the Emigrants. The Prophet, in order to
unite both classes in closer bonds, established between them a
brotherhood, which linked them together as children of the same parents,
with the Prophet as their guardian.

The first step the Prophet took, after his settlement at
Medina, was to built a mosque for the worship of Allah according to
principles of Islam. Also, houses for the accommodation of the
emigrants were soon erected.

Medina and its suburb were at this time inhabited by
three distinct parties, the Emigrants, the Helpers, and the Jews. In
order to weld them together into an orderly federation, the Prophet
granted a charter to the people, clearly defining their rights and
obligations. This charter represented the framework of the first
commonwealth organized by the Prophet. It started thus: 'In the name of
he Most Merciful and Compassionate Lord, this charter is given by
Muhammad, the Messenger of Allah to all believers, whether of Quraish or
Medina, and all individuals of whatever origin who have made common
cause with them, who shall all constitute one nation."

The following are some extracts from the charter: The
state of peace and war shall be common to all Muslims; no one among them
shall have the right of concluding peace with, or declaring war
against, the enemies of his co-religionists. The Jews who attach
themselves to our commonwealth shall be protected from all insults and
vexations; they shall have an equal right with our people to our
assistance and good offices. The Jews of the various branches and all
others doiciled in Medina shall form with the Muslims one composite
nation; they shall practice their religion as freely as the Muslims.
The allies of the Jews shall enjoy the same security and freedom. The
guilty shall be pursued and punished. The Jews shall join the Muslims
in defending Medina all enemies. The interior of Medina shall be a
sacred place for all who accept this charter. All true Muslims shall
hold in abhorrence every man guilty of crime, injustice or disorder; no
one shall uphold the culpable, though he be his nearest kin.

After dealing with the interior management of the State,
the charter concluded as follows: "All future disputes arising among
those who accept this charter shall be referred, under Allah to the
Prophet."

Thus this charter put an end to the state of anarchy
that prevailed among the Arabs. It constituted the Prophet Muhammad as
chief magistrate of the nation.

The party of the Ansars, or Helpers, included some
lukewarm converts who retained an ill-concealed predilection for
idolatry. These were headed by Abdullah Ibn Ubai, a man with some
claims to distinction. They ostensibly joined Islam, but in secret
were disaffected. They often were a source of considerable danger to
the newborn commonwealth and required unceasing watchfulness on the part
of the Prophet. Towards them he always showed the greatest patience
and forbearance, hoping in the end to win them over to the faith, which
expectations were fully justified by the result. While the death of
Abdullah Ibn Ubai, his party which were known as the party of the
"Munafiqeen" (the Hypocrites) disappeared.

The Jews who constituted the third party of the
Medinites were, however, the most serious element of danger. No
kindness or generous treatment on the part of the Prophet would seem to
satisfy them. They soon broke off and ranged themselves with the
enemies of the new faith. They did not hesitate to declare openly that
they preferred idolatry, with its attendant evils, to the faith of
Islam. Thus, the Prophet had to keep an eye on his enemies outside
Medina, on the one hand, and those within the city on the other. The
Meccans who had sworn Muhammad's death were well acquainted, thanks to
the party of the Hypocrites and of the Jews at Medina, with the real
forces of the Muslims. They also knew that the Jews had accepted
Muhammad's alliance only from motives of temporary expedience and that
they would break away from him to join the idolaters as soon as the
latter showed themselves in the vicinity of Medina. The safety of the
state required the proscription of the traitors who were secretly giving
information to the common enemy. About six men were executed for high
treason of this nature.

Towards the second year of the hijrah, the idolaters of
Mecca began a series of hostile acts against the Muslims of Medina.
They sent men in parties to commit depredations on the fruit trees of
the Muslims of Medina and to carry away their flocks. Now came the
moment of severest trial to Islam. It became the duty of the Prophet to
take serious measures to guard against any plot rising from within or a
sudden attack from without. He put Medina in a state of military
discipline. He had to send frequent reconnoitering parties to guard
against any sudden onslaught. No sooner did the Prophet organize hi
state than a large well-equipped army of the Meccans was afield. A
force constituting of one thousand men marched under Abu Jahl, a great
enemy of Islam, towards Medina to attack the city. The Muslims received
timely notice of their enemies' intention. A body of three hundred
adherents, of whom two thirds were citizens of Medina, was gathered to
forestall the idolaters by occupying the valley of Badr, situated near
the sea between Mecca and Medina. When the Prophet saw the army of the
infidels approaching the valley, he prayed that the little band of
Muslims might not be destroyed.

The army of the Meccans advanced into the open space
which separated the Muslims from the idolaters. According to Arab
usage, the battle was began by simple combats. The engagement that
became general. The result of the battle was that the Meccans were
driven back with great loss. Several of their chiefs were slain,
including Abu Jahl. A large number of idolaters remained prisoners in
the hands of the Muslims. They were, contrary to all usage and
traditions of the Arabs, treated with the greatest humanity. The
Prophet gave strict orders that sympathy should be shown to them in
their misfortune and that they should be treated with kindness. These
instructions were faithfully obeyed by the Muslims to whose care the
prisoners were confided. Dealing with this event, Sir William Muir, in
his book Life of Muhammad, quotes one of the prisoners saying: "Blessing
be on the men of Medina; they made us ride, while they themselves
walked; they gave us wheaten bread to eat, when there was little of it,
contenting themselves with dates."

Almighty Allah said: And Allah has already made you
victorious at Badr, when you were a weak little force. So fear Allah
much (abstain from all kinds of sins and evil deeds which He has
forbidden and love Allah much, perform all kinds of good deeds which He
has ordained) that you may be grateful. (Remember) when you (Muhammad)
said to the believers, "is it not enough for you that your Lord (Allah)
should help you with three thousand angels; sent down? Yes, if you hold
on to patience and piety, and the enemy comes rushing at you; your Lord
will help you with five thousand angels having marks of distinction.
Allah made it not but as a message of good news for you and as an
assurance to your hearts. And there is no victory except from Allah the
All Mighty, the All Wise. That He might cut off a part of those who
disbelieve, or expose them to infamy, so that they retire frustrated."
(Ch 3:123-127 Quran).

The remarkable circumstances, which led to the victory
of Badr, and results, which followed from it, made a deep impression on
the minds of the Muslims; the angels of the heaven had battled on their
side against their enemies. The division of the spoils created some
dissension between the Muslim warriors. For the moment, the Prophet
divided it equally among all. Subsequently, a Qur'an revelation laid
down a rule for future division of the spoils. According to this rule, a
fifth was reserved for the public treasury for the support of the poor
and indigent, while the distribution of the remaining four fifths was
left to the discretion of the Chief of the State.

The next battle between the Quraish and the Muslims was
the battle of Uhud, a hill about four miles to the north of Medina. The
idolaters, to revenge their loss at Badr, made tremendous preparations
for a new attack upon the Muslims. They collected an army of three
thousand strong men, of whom seven hundred were armed with coats of
mail, and two hundred horses. These forces advanced under the conduct of
Abu Sufyan and encamped at a village six miles from Medina, where they
gave themselves up to spoiling the fields and flocks of the Medinites.
The Prophet, being much inferior to his enemies in number, at first
determined to keep himself within the town and to receive them there;
but afterwards, the advice of some of his companions prevailing he
marched out against them at the head of one thousand men, of whom one
hundred were armed with coats of mail; but he had no more than one
horse, besides his own, in his whole army. With these forces he halted
at Mount Uhud. He was soon abandoned by Abdullah Ibn Ubai, the leader
of the Hypocrites, with three hundred of his followers. Thus, the small
force of the Prophet was reduced to seven hundred.

At Mount Uhud the Muslim troops passed the night, and in
the morning, after offering their prayers, they advanced into the
plain. The Prophet contrived to have the hill at his back, and, the
better to secure his men from being surrounded, he placed fifty archers
on the height in the rear, behind the troops, and gave them strict
orders not to leave their posts whatever might happen. When they came
to engage, the Prophet had superiority at first. But afterward, his
archers left their position for the sake of plunder, thus allowing the
enemy to attack the Muslims in the fear and surround them. The Prophet
lost the day and very nearly lost his life. He was struck down by a
shower of stones and wounded in the face by two arrows, and one of his
front teeth was broken. Of the Muslims, seventy men were killed, among
whom was the Prophet's uncle Hamza. Of the infidels, twenty-two men
were lost.

The Quraish were too exhausted to follow up their
advantage, either by attacking Medina or by driving the Muslims from the
heights of Uhud. They retreated from the Medinite territories after
barbarously mutilating the corpses of their dead enemies.

Almighty Allah said: So do not become weak (against
your enemy), nor be sad, and you will be superior (in victory) if you
are indeed (true) believers. If a wound (and killing ) has touched you,
be sure a similar wound (and killing) has touched the others. And so
are the days (good and not so good), We give to men by turns, that Allah
may test those who believe, and that He may take martyrs from among
you. And Allah likes not the Zalimeen (polytheists and wrongdoers).

And that Allah may test (or purify) the believers (from
sins) and destroy the disbeliveers. Do you think that you will enter
Paradise before Allah tests those of you who fought (in His Cause) and
(also) tests those who are patient? You did indeed wish for death
(Ash-shahadah- martyrdom) before you met it. Now you have seen it
openly with your own eyes." (Ch 3:139-143 Quran)

Allah the Exalted also said: We shall cast terror into
the hearts of those who disbelieve, because they joined others in
worship with Allah for which He has sent no authority; their abode will
be the Fire and how evil is the abode of the Zalimeen (polytheists and
wrong-doers). And Allah did indeed fulfil His Promise to you when you
were killing them (your enemy) with His Permission; until (the moment)
you lost your courage and fell to disputing about the order, and
disobeyed after He showed you (of the booty) which you love. Among you
are some that desire this world and some that desire the Hereafter.
Then He made you flee from them (your enemy), and He might test you.
But surely, He forgave you, and Allah is most Gracious to the believers.

And remember when you ran away (dreadfully) without even
a casting a side-glance at anyone, and the Messenger (Muhammad) was in
your rear calling you back. There did Allah give you one distress after
another by way of requital to teach you not to grieve for that which
had escaped you, nor that which had befallen you. And Allah is Well
Aware of all that you do.

Then after the distress, He sent down security for you.
Slumber overtook a party of you, while another party was thinking about
themselves (as how to save their ownselves, ignoring the others and the
Prophet) and thought wrongly of Allah - the thought of ignorance. They
said, "Have we any part in the affair?" Say you (O Muhammad): "Indeed
the affair belongs wholly to Allah." They hide within themselves what
they dare not reveal to you, saying: "If we had anything to do with the
affair, none of us would have been killed here." Say: "Even if you had
remained in your homes, those for whom death was decreed would
certainly have gone forth to the place of their death," but that Allah
might test what is in your breasts; and to Mahis (to test, to purify, to
get rid of) that which was in your hearts (sins), and Allah is All
Knower of what is in (your) breasts." (Ch 3:151-154 Quran).

Narrated Al-Baraa' Ibn Azib: "The Prophet appointed
Abdullah Ibn Jubair as the commander of the infantry men (archers) who
were fifty on the day (of the battle) of Uhud. He instructed them:
'Stick to your place, and don't leave it even if you see birds snatching
us, till I send for you; and if you see that we have defeated the
infidels and made them flee, even then you should not leave your place
till I send for you.' Then the infidels were defeated. By Allah I saw
the women fleeing lifting up their clothes revealing their leg bangles
and their legs. So, the companions of Abdullah Ibn Jubair said: "The
booty! O people, the booty! Your companions have become victorious,
what are you waiting for now?" Abdullah Ibn Jubair said: "Have you
forgotten what Allah's Messenger said to you?" They replied: "By
Allah! We will go to the people (the enemy) and collect our share from
the war booty." But when they went to them, they were forced to turn
back defeated. At that time Allah's Messenger in their rear was calling
them back. Only twelve men remained with the Prophet, and the infidels
martyred seventy men from us.

"The Prophet and his companions caused the Pagans to
lose one hundred and forty men, seventy of whom were captured and
seventy were killed. Then Abu Sufyan asked three times: 'Is Muhammad
present among these people?' The Prophet ordered his companions not to
answer him. Then he asked three times: 'Is Ibn Abu Quhafa present
amongst these people?' He asked again three times: 'Is Ibn Al Khattab
present among these people?' He then returned to his companions and
said: 'As for these (men), they have been killed.' 'Umar could not
control himself and said to Abu Sufyan: ' You told a lie, by Allah! O
enemy of Allah! All those you have mentioned are alive, and the thing
which will make you unhappy is still there.' Abu Sufyan said: 'Our
victory today compensates for yours in the Battle of Badr, and in war
(the victory) is always undecided and is shared in turns by the
belligerents. You will find some of your killed men mutilated, but I
did not urge my men to do so, yet I do not feel sorry for their deed.'
After that he started reciting cheerfully: 'O Hubal, be superior!' On
that the Prophet said (to his companions): 'Why don't you answer
hiback?' They said: 'O Allah's Messenger! What shall we say?' He
said: 'Say, Allah is Higher and more Sublime.' Then Abu Sufyan said:
'We have the idol of Al-Uzza, and you have no 'Uzza.' The Prophet said
(to his companions): 'Why don't you answer him back?' They asked: 'O
Allah's Messenger! What shall we say?' He said: 'Say Allah is our
Helper and you have no helper.'" (Sahih Al Bukhari)

The moral effect of this disastrous battle was such as
to encourage some neighboring nomad tribes to make forays upon the
Medinte territories, but most of these were repelled.

The Jews also were not slow to involve in trouble the
Prophet and his followers. They tried to create disaffection among his
people and slandered him and his adherents. They mispronounced the
words of the Qur'an so as to give them an offensive meaning. They also
caused their poets, who were superior in culture and intelligence, to
use their influence to sow sedition among the Muslims. One of their
distinguished poets, called Ka'b, of the Bani An-Nadir, spared no
efforts in publicly deploring the ill success of the idolaters after
their defect at Badr.

By his satires against the Prophet and his disciples,
and his elegies on the Meccans who had fallen at Badr, Ka'b succeeded in
exciting the Quraish to that frenzy of vengeance which broke out at
Uhud. He then returned to Medina, where he continued to attack the
Prophet and the Muslims, men and women, in terms of the most obscene
character. Though he belonged to the tribe of Bani An Nadir, which had
entered into the compact with the Muslims and pledged itself both for
the internal and external safety of the State, he openly directed his
acts against the commonwealth of which he was a member.

Another Jew, Sallam by name, of the same tribe, behaved
equally fiercely and bitterly against the Muslims. He lived with a
party of his tribe at Khaibar, a village five days' journey northwest of
Medina. He made every effort to excite the neighboring Arab tribes
against the Muslims. The Muslim commonwealth with the object of
securing safety among the community, passed a sentence of outlawry upon
Ka'b and Sallam.

The members of another Jewish tribe, namely Bani
Qainuqa', were sentenced to expulsion from the Medinite territory for
having openly and knowingly infringed the terms of the compact. It was
necessary to put an end to their hostile actions of the sake of
maintaining peace and security. The Prophet had to go to their
headquarters, where he required them to enter definitively into the
Muslim commonwealth by embracing Islam or to leave Medina. To this they
replied in the most offensive terms: "You have had a quarrel with men
ignorant of the art of war. If you are desirous of having any dealings
with us, we shall show you that we are men." They then shut themselves
up in their fortress and set the Prophet and his authority at defiance.
The Muslims decided to reduce them and laid siege to their fortress
without loss of time. After fifteen days they surrendered. Though the
Muslims at first intended to inflict some severe punishment on them,
they contented themselves by banishing the Bani Qainuqa'.

The Bani An-Nadir had now behaved in the same way as
Bani Qainuqa'. The had likewise, knowingly and publicly, disregarded
the terms of the Charter. The Prophet sent them a message similar to
that which was sent to their brethren, the Qainuqa'. Then, relying on
the assistance of the Hypocrites' party, returned for a defiant reply.
After a siege of fifteen days, they sued for terms. The Muslims renewed
their previous offer, and the Jews of An Nadir chose to execute Medina.
They were allowed to take with them all their movable property, with
the exception of their arms. Before leaving Medina, they destroyed all
their dwellings in immovable property and arms which they could not
carry away with them were distributed by the Prophet with the consent of
the Ansar and the Emigrants. A principle was henceforth adopted that
any acquisition not made in actual warfare should belong to that state
and that its disposal should be left to the discretion of the ruling
authorities.

Almighty Allah said: (And there is also a share in
this booty) for the poor emigrants, who were expelled from their homes
and their property, seeking Bounties from Allah and to please Him. And
helping Allah (helping His Religion) and His Messenger (Muhammad). Such
are indeed the truthful (to what we say); and those who, before them,
had homes (in Al Madina) and had adopted the Faith, love, those who
emigrate to them, and have no jealousy in their breasts for that which
they have been given (from the booty of Bani An Nadir), and give them
(emigrants) preference over themselves, even though they were in need of
that. And whosoever is saved from his own covetousness, such are they
who will be the successful." (Ch 59:8-9 Quran)

The expulsion of the Bani An-Nadir took place in the
fourth year of the hijrah. The remaining portion of this year and the
early part of the next were passed in repressing the hostile attempts of
the nomadic tribes against the Muslims and inflicting punishment for
various murderous forays on the Medinite territories. Of this nature
was the expedition against the Christian Arabs of Dumat Al Jandal (a
place about seven days' journey to the south of Damascus), who had
stopped the Medinites traffic with Syria and even threatened a raid upon
Medina. These marauders, however, fled on the approach of the Muslims,
and the Prophet returned to Medina after concluding a treaty with a
neighboring chief, to whom he granted permission of pasturage in the
Medinite territories.

In the same year, the enemies of Islam made every
possible attempt to stir up the tribes against the Muslims. The Jews
also took an active, if hidden, part in those intrigues. An army of ten
thousand well-equipped men, marched towards Medina under the command of
Abu Sufyan. They encamped near Mount Uhud, a few miles from the city.
The Muslims could gather only an army of three thousand men. Seeing
their inferiority in numbers on the one hand, and the turbulence of the
Hypocrites within the town on the other, they preferred to remain on the
defensive. They dug a deep moat round the unprotected quarters of
Medina and encamped outside the city with a trench in front of them.
They relied for safety of the other side upon their allies, the
Quaraiza, who possessed several fortresses at a short distance towards
the south and were bound by the compact to assist the Muslim s against
any raiders. These Jews, however, were induced by the idolaters to
violate their pledge and to join the Quraish. As these Jews were
acquainted with the Hypocrites within the walls of the city were waiting
for an opportunity to play their part, the situation of the Muslims was
most dangerous.

The siege had already lasted for twenty days. The enemy
made great efforts to cross the trench, but every attempt was fiercely
repulsed by the small Muslim force. Disunion was now rife in the midst
of the besieging army. Their horses were perishing fast, and provisions
were becoming less every day. During the night, a storm of wind and
rain caused their tents to be overthrown and their lights extinguished.
Abu Sufyan and the majority of his army fled, and the rest took refuge
with the Quraiza. The Muslims, though they were satisfied with the
failure of their enemies, could not help thinking that the victory was
unsatisfactory so long as the Quraiza, who had violated their sworn
pledge, remained so near. The Jews might at any time surprise Medina
from their side. The Muslims felt it their duty to demand an
explanation of the violation of the pledge. This was utterly refused.
Consequently, the Jews were besieged and compelled to surrender at
discretion. They only asked that their punishment should be left to the
judgment of Sa'd Ibn Mu'adh, the prince of the tribe of Aws. This
chief, who was a fierce soldier, had been wounded in the attack, and,
indeed, died of his wounds the following day. Infuriated by the
treacherous conduct of the Bani Quraiza, he gave judgment that the
fighting men should be to death and that the women and children should
become the slaves of the Muslims. The sentence was carried into
execution.

It was about this time that the Prophet granted tot he
monks of the Monastry of St. Catherine, near Mount Sinai, his liberal
charter by which they secured for the Christians noble and generous
privileges and immunities. He undertook himself and enjoined his
followers, to protect the Christians, to defend their churches and the
residences of their priests and to guard them from all injuries. They
were not to be unfairly taxed; no bishop was to be driven out of his
diocese; nor Christian was to be forced to reject his religion; no monk
was to be expelled from his Monastry; no pilgrim was to be stopped from
his pilgrimage; nor were the Christian churches to be pulled down for
the sake of building mosques or houses for the Muslims. Christian women
married to Muslims were to enjoy their own religion and not to be
subjected to compulsion or annoyance of any kind. If the Christians
should stand in need of assistance for the repair of their churches or
monasteries, or any other matter pertaining to their religion, the
Muslims were to assist them. This was not to be considered as
supporting their religion, but as simply rendering them assistance in
special circumstances. Should the Muslims be engaged in hostilities
with outside Christians, no Christian resident among the Muslims should
be treated with contempt on account of his creed. The Prophet declared
that any Muslim violating any clause of the charter should be regarded
as a transgressor of Allah's commandments, a violator of His testament
and neglectful of His faith.

Six years had already elapsed since the Prophet and his
Meccan followers had fled from their birthplace. Their hearts began to
yearn for their homes and for their Sacred House the Ka'ba. As the
season of the pilgrimage approached, the Prophet announced his intention
to visit the holy center, and numerous voices of his disciples
responded to the call. Preparations were soon made for the journey to
Mecca. The Prophet, accompanied by seven or eight hundred Muslims,
Emigrants and Ansars, all totally unarmed, set out on the pilgrimage.
The Quraish, who were still full of animosity towards the Muslims,
gathered a large army to prevent them from entering Mecca and maltreated
the envoy whom the Prophet had sent to ask permission to visit the holy
places. After much difficulty, a treaty was concluded by which it was
agreed that all hostilities should cease for ten years; that anyone
coming from the Quraish to the Prophet without the permission of the
guardian or chief should be given back to the idolaters; that any Muslim
persons going over to the Meccans should not be surrendered; that any
tribe desirous of entering into alliance, either with the Quraish or
with the Muslims, should be at liberty to do so without disputes; that
the Muslims should go back to Medina on the present occasion and stop
advancing further; that they should be permitted in the following year
to visit Mecca and to remain there for three days with the arms they
used on journeys, namely, their scimitars in sheaths.

The Treaty of Hudaibiya thus ended, the Prophet returned with his people to Medina.

About this time it was revealed to the Prophet that his
mission should be universal. He dispatched several envoys to invite the
neighboring sovereigns to Islam. The embassy to the king of Persia,
Chosroes Parvis, was received with disdain and contumely. He was
haughtily amazed at the boldness of the Mecca fugitive in addressing him
on terms of equality. He was so enraged that he tore up into pieces
the Prophet's letter of invitation to Islam and dismissed the envoy from
his presence with great contempt. When the Prophet received
information on this treatment, he calmly observed: "Thus will the
Empire of Chosroes be torn to pieces."

The embassy to Heraclitus, the Emperor of the Romans,
was received much more politely and reverentially. He treated the
ambassador with great respect and sent the Prophet a gracious reply to
his message.

Another envoy was sent to an Arab price of the
Ghassanite tribe, a Christian feudatory of Heraclius. This prince,
instead of receiving the envoy with any respect, cruelly murdered him.
This act caused great consternation among the Muslims, who considered
it as an outrage of international obligations.

Narrated Abdullah Ibn Abbas: Abu Sufyan Ibn Harb
informed me that Heraclius had sent a messenger to him while he had been
accompanying a caravan from Quraish. They were merchants doing
business in Sham (Syria, Palestine, Lebanon, and Jordan) at the time
when Allah's Messenger had a truce with Abu Sufyan and Quraish infidels.
So Abu Sufyan and his companions went to Heraclius at Ilya
(Jerusalem).

Heraclitus called them in the court and he had all the
senior Roman dignitaries around him. He called for his translator who,
translating Heraclius's question, said to them: "Who among you is
closely related to that man who claims to be a Prophet?" Abu Sufyan
replied: "I am the nearest relative to him (amongst the group)."

Heraclius said: "Bring him (Abu Sufyan) close to me and
make his companions stand behind him." Abu Sufyan added: "Heraclius
told his translator to tell my companions that he wanted to put some
questions to me regarding that man (The Prophet) and if I told a lie
they (my companions) should contradict me. By Allah! Had I not been
afraid of my companions labeling me a liar, I would have not have spoken
the truth about the Prophet." Abu Sufyan's narration continues:

"The first question he asked me about him was;

What is his family status among you?"

"I replied: "He belongs to a good noble family amongst us."

Heraclius further asked: "Has anybody among you ever claimed the same (to be a Prophet) before him?"

I replied: "No."

He said: "Was anybody amongst his ancestors a king?"

I replied: "No."

Heraclius asked: "Do the nobles or the poor follow him?"

I replied: "It is the poor who follow him."

He said: "Are his followers increasing or decreasing (day by day)?"

I replied: "They are increasing."

He then asked: "Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?"

I replied: "No."

Heraclius said: "Have you ever accused him of telling lies before his claim (to be a Prophet)?"

I replied: "No."

Hereaclius said: "Does he break his promises?"

I replied: "No. We are at truce with him but we do not
know what he will do in it." I could not find opportunity to say
anything against him except that.

Heraclius asked: "Have you ever had a war with him?"

I replied: "Yes."

Then he said: "What was the outcome of the battles?"

I replied: "Sometimes he was victorious and sometimes we."

Heraclius said: "What does he order you to do?"

I said: "He tells us to worship Allah and Allah alone
and not to worship anything along with Him, and to renounce all that our
ancestors had said. He orders us to pray, to speak the truth, to be
chaste and to keep good relations with our kith and kin."

Heraclius asked the translator to convey to me the
following: "I asked you about his family and your reply was that he
belonged to a very noble family. In fact, all the Messengers come from
noble families among their respective peoples. I questioned you whether
anybody else among you claimed such a thing; your reply was in the
negative. If the answer had been in the affirmative, I would have
thought that this man was following the previous man's statement. Then I
asked you whether anyone of his ancestors was a king. Your reply was
in the negative, and if it had been in the affirmative, I would have
thought that this man wanted to take back his ancestral kingdom. I
further asked whether he was ever accused of telling lies before he said
what he said and your reply was in the negative. So I wondered how a
person who does not tell a lie about others could ever tell a lie about
Allah. I then asked you whether the rich people followed him or the
poor. You replied that it was the poor who followed him. And, in fact,
all the Messengers have been followed by this veryclass of people.
Then I asked you whether his followers were increasing or decreasing.
You replied that they were increasing, and, in fact, this is the way of
true faith, till it is complete in all respects. I further asked you
whether there was anybody, who, after embracing his religion, became
displeased and discarded his religion. You reply was in the negative,
and, in fact this is (the sign of) true faith, when its delight enters
the hearts and mixes with them completely. I asked you whether he had
ever betrayed. You replied in the negative, and likewise the Messengers
never betray. Then I asked you what he ordered you to do. You replied
that he ordered you to worship Allah and Allah alone and not to worship
anything along with Him, and forbade you to worship idols, and ordered
you to pray, to speak the truth and to be chaste. If what you have said
is true, he will very soon occupy this place underneath my feet and I
kne
w it (from the scriptures) that he was going to appear but I did not
know that he would be from you, and if I could reach him definitely, I
would go immediately to meet him and if I were with him, I would
certainly wash his feet."

Heraclius then asked for the letter addressed by Allah's
Messenger which had been delivered by Dihya to the Governor of Busra,
who forwarded it to Heraclius to read. The contents of the letter were
as follows: "In the name of Allah, the Beneficent, the Merciful. (This
letter is) from Muhammad, the slave of Allah and His Messenger to
Heraclius the ruler of Byzantine. Peace be upon him who follows the
right path. Furthermore, I invite you to Islam, and if you become a
Muslim you will be safe, and Allah will double your reward, and if you
reject this invitation of Islam, you will be committing a sin by
misguiding your subjects.

And I recite to you Allah's Statement: SAY (O
Muhammad): 'O People of the Scripture (Jews & Christians): Come to
a word that is just between us and you, that we worship none but Allah,
and that we associate no partners with Him and that none of us shall
take others as lords besides Allah.' Then, if they turn away, say:
'Bear witness that we are Muslims.' "

Abu Sufyan then added: When Heraclius had finished
his speech and had read the letter, there was a great hue and cry in
the Royal Court. So we turned out of the court. I told my companions
that the question of Ibn-Abi-Kabsha (the Prophet Muhammad) had become so
prominent that even the King of Bani Al-Asfar (Byzantine) was afraid of
him. Then I started to become sure that he (the Prophet) would be the
conqueror in the near future till I embraced Islam (Allah guided me to
it).

The sub narrator added that Ibn An-Natur was the
Governor of Ilya (Jerusalem) and Heraclius was the head of the
Christians of Sham. Ibn An-Natur narrated that once while Heraclius was
visiting Ilya (Jerusalem), he got up in the morning with a sad mood.
Some of his priests asked him why he as in that mood. Hreaclius was a
foreteller and an astrologer. He replied: "At night when I looked at
the stars, I saw that the leader of those who practice circumcision had
appeared (become the conqueror). Who are they who practice
circumcision?" The people replied: "Except the Jews, nobody practices
circumcision, so you should not be afraid of them (Jews). Just Issue
orders to kill very Jew present in the country.'

While they were discussing it, a messenger sent by the
king of Ghassan to convey the news of Allah's Messenger to Heraclius was
brought in. Having heard the news, he (Heraclius) ordered the people
to go and see whether the messenger of Ghassan was circumcised. The
people, after seeing him, told Heraclius that he was circumcised.
Heraclius then asked him about the Arabs. The messenger replied:
"Arabs also practice circumcision."

After hearing that Heraclius remarked that sovereignty
of the Arabs had appeared. Heraclius then wrote a letter to his friend
in Rome who was as good as Heraclius in knowledge. Heraclius then left
for Homs (a town in Syria) and stayed there till he received the reply
of his letter from his friend, who agreed with him in his opinion about
the emergence of the Prophet and the fact that he was a Prophet. On
that, Heraclius invited all the heads of the Byzantines to assemble in
his palace at Homs. When they assembled, he ordered that all the doors
of his palace be closed. Then he came out and said: "O Byzantines!
If success is your desire and if you seek right guidance and want your
empire to remain, then give a pledge of allegiance to this Prophet
(embrace Islam)."

(on hearing the views of Heraclius) the people ran
towards the gates of the palace like onagers but found the doors closed.
Heraclius realized their hatred towards Islam and when he lost the
hope of their embracing Islam, he ordered that they should be brought
back in audience.

(When they returned) he said: "What was already said
was just to test the strength of your conviction and I have seen it."
The people prostrated before him and became pleased with him, and this
was the end of Heraclius's story (in connection with his faith). (Sahih
Al-Bukhari)

In the same year the Jews of Khaibar, a strongly
fortified territory at a distance of four days' journey from Medina,
showed implacable hatred towards the Muslims. United by alliance with
the tribe of Ghatfan, as well as with other cognate tribes, the Jews of
Khaibar made serious attempts to for ma coalition against the Muslims.
The Prophet and his adherents were apprised of this movement and
immediate measures were taken in order to repress any new attack upon
Medina. An expedition of fourteen hundred men was soon prepared to march
against Khaibar. The allies of the Jews left them to face the war with
the Muslims all alone. The Jews firmly resisted the attacks of the
Muslims, but eventually all their fortress had to be surrendered, one
after the other to their enemies. They prayed for forgiveness, which was
accorded to them on certain conditions. Their lands and immovable
property were secured to them, together with the free practice of their
religion. After subduing Khaibar, the Muslims returned to Medina in
safety.

Before the end of the year, it being the seventh year of
the hijrah, the Prophet and his adherents availed themselves of their
armistice with the Quraish to visit the holy Ka'ba. The Prophet,
accompanied by two hundred Muslims, went to Mecca to perform the rites
of pilgrimage. On this occasion the Quraish evacuated the city during
the three days which the ceremonies lasted.

Sir William Muir, in his book, Life of Mohammed Vol. III comments on the incident as follows:

It was surely a strange sight, which at this time
presented itself at the vale of Mecca, a sight unique in the history of
the world. The ancient city is for three days evacuated by all its
inhabitants, high and low, every house deserted, and as they retire, the
exiled converts, many years banished from their birth-place, approach
in a great body accompanied by their allies, revisit the empty homes of
their childhood, and within the short allotted space, fulfil the rites
of pilgrimage. The outside inhabitants, climbing the heights around take
refuge under tents or other shelter among the hills and glens; and
clustering on the overhanging peak of Abu Qubeis, thence watch the
movements of the visitors beneath, as with the Prophet at their head,
they make the circuit of the Ka'ba and rapid procession between Essafa
and Marwah, and anxiously scan every figure, if perchance they may
recognize among the worshippers some long lost friend or relative. It
was a scene rendered only by the throes, which gave birth to Islam.

In accordance with the terms of the treaty, the Muslims
left Mecca at the end of three day's visit. This peaceful visit was
followed by important conversions among the Quraish. Khalid Ibn
Al-Walid, known as the Sword of Allah, who, before this, had been a
bitter enemy of Islam and who commanded the Quraish cavalry at Uhud; and
Amr Ibn Al' As, another important character and warrior, adopted the
new faith.

When the Prophet and his followers returned to Medina,
they arranged in expedition to exact retribution from the Ghassanite
prince who had killed the Muslim envoy. A force of three thousand men,
under the Prophet's adopted son Zaid, was sent to take reparation from
the offending tribe.

Khalid Ibn Al-Walid was one of the generals chosen for
the expedition. When they reached the neighborhood of Muta, a village
to the southeast of the Dead Sea, they met with an overwhelming force of
Arabs and Romans who were assembled to oppose them. The Muslims,
however, resolved resolutely to push forward. Their courage was of no
avail and they suffered great losses. In this battle Zaid and Ja'far, a
cousin of the Prophet, and several other notables were killed. Khalid
Ibn Al-Walid, by a series of maneuvers, succeeded in drawing off the
army and conducting it without further loses to Medina. A month later,
however, Amr Ibn Al-' As marched unopposed through the lands of the
hostile tribes, received their submission, and restored the prestige of
Islam on the Syrian frontier.

About the end of the seventh year of the hijrah, the
Quraish and their allies, the Bani Bakr, violated the terms of the peace
concluded at Hudaibiya by attacking the Bani Khuzaah, who were in
alliance with the Muslims. The Bani Khuzzah appealed to the Prophet for
help and protection. The Prophet determined to make a stop to the
reign of injustice and oppression, which had lasted so long at Mecca.
He immediately gathered ten thousand men to march against the idolaters
and set out on January, 630.

After eight days the Muslims army halted, and alighted
at Marr Az-Zahran, a day's journey from Mecca. On the night of their
arrival, Abu Sufyan, who was delegated by the Quraish to ask the Prophet
to abandon his project, presented himself and besought an interview.
In the morning it was granted. "Has the time not come, O Abu Sufyan,"
said the Prophet, "for you to acknowledge that there is no deity save
Allah and that I am His Messenger?" Abu Sufyan, after hesitating for
awhile, pronounced the prescribed formula of belief and adopted Islam.
He was then sent back to prepare the city for the Prophet's approach.

With the exception of a slight resistance by certain
clans headed by Ikrima and Safwan, in which many Muslims were killed,
the Prophet entered Mecca almost unopposed. The city which had treated
him so cruelly, driven him and his faithful band for refuge among
strangers, the city which had sworn his life and the lives of his
devoted adherents, now lay at his mercy. His old persecutors were now
completely at his feet. The Prophet entered Mecca on his favorite camel
Al Kaswa, having Usama Ibn Zaid sitting behind him. On his way he
recited Surah Al Fath (Victory), the first verses of which maybe
interpreted thus: Verily! We have given you (O Muhammad) a
manifest victory. That Allah may forgive you your sins of the past and
future, and complete His Favor on you, and guide you on the Straight
Path; and that Allah may help you with strong help. (Ch 48:1-3 Quran)

The Muslim army entered the city unpretentiously and
peacefully. No house was robbed, no man or woman was insulted. The
Prophet granted a general amnesty to the entire population of Mecca.
Only four criminals, whom justice condemned, were proscribed. He did
however, order the destruction of all idols and pagan images of worship,
upon which three hundred and fifty idols which were in the Sacred House
of Ka'ba were thrown down. The Prophet himself destroyed a wooden
pigeon hung from the roof and regarded as one of the deities of the
Quraish. During the downfall of the images and idols he was heard to
cry aloud: "Allah is great. Truth has come and falsehood has vanished;
verily falsehood is fleeting." The old idolaters observed thoughtfully
the destruction of their gods, which were utterly powerless. After the
Prophet had abolished these pagan idols and every pagan rite, he
delivered a sermon to the assembled people. He dwelt upon the natural
brotherhood of man in the words of the Qur'an: O Mankind! We have
created you for a male and a female, and made you into nations and
tribes, that you may know one another. Verily, the most honorable of
you in the Sight of Allah is that (believer) who has At-Taqwa (one of
the Muttaqun, pious, and righteous persons who fear Allah much, abstain
from all kinds of sins and evil deeds which He has forbidden), and love
Allah much (perform all kinds of good deeds which He has ordained.)
Verily Allah is All-Knowing, All-Aware. (Ch 49:13 Quran)

Narrated Hisham's father: When Allah's Messenger
set out (towards Mecca) during the year of the Conquest (of Mecca) and
this news reached (the infidels of Quraish), Abu Sufyan, Hakim Ibn Hizam
and Budail Ibn Waraqa came out to gather information about Allah's
Messenger. They proceeded on their way till they reached a place called
Marr-az-Zahran (which is near Mecca). Behold! There they saw many
fires as if they were the fires of Arafat." Budail Ibn Waraqa' said:
"Banu' Amr are less in number than that." Some of the guards of Allah's
Messenger saw them and took them over, caught them, and bthem to
Allah's Messenger. Abu Sufyan embraced Islam.

When the Prophet proceeded, he said to Al' Abbas: "Keep
Abu Sufyan standing at the top of the mountain so that he would look at
the Muslims. SO Al- Abbas kept him standing (at that place) and the
tribes with the Prophet started passing in front of Abu Sufyan in
military batches. A batch passed in front of Abu Sufyan and said: "O
'Abbas who are these?" 'Abbas said: "They are Banu Ghaifar." Abu
Sufyan said: "I have got nothing to do with Ghifar." Then a batch of
the tribe of Juhaina passed by and he said similarly as above. Then a
batch of the tribe of Sa'd Ibn Huzaim passed by and he said similarly as
above. Then came a batch, the like of which Abu Sufyan had not seen.
He said: "Who are these?" Abbas said: "They are the Ansar headed by
Sa'd Ibn 'Ubada, the one holding the flag." Sa'd Ibn 'Ubada said: "O
Abu Sufyan! Today is the day of a great battle and today (what is
prohibited in )the Ka'ba will be permissible." Abu Sufyan said, "O
Abbas! How excellent the day of destruction is!" Then came another
batch of warriors which was the smallest of all the batches, and in it
there was Allah's Messenger and his companions, and the flag of the
Prophet was carried by Az-Zubair Ibn Al-Awwam. When Allah's Messenger
passed by Abu Sufyan, the latter said to the Prophet: "Do you know what
Sa'd Ibn Ubada said?" The Prophet said: "What did he say?" Abu
Sufyan said: "He said so-and-so." The Prophet said: "Sa'd told a lie,
but today Allah will give superiority to the Ka'ba and today the Ka'ba
will be covered with a cloth covering." Allah's Messenger ordered that
his flag be fixed at Al-Hajun.

Narrated Urwa: Nafi' Ibn Jubair Ibn Mut'im said: "I
heard Al-Abbas saying to Az-Zubair Ibn Al- Awwam, 'O Abu Abdullah! Did
Allah's Messenger order you to fix the flag here?' "Allah's Messenger
ordered Khalid Ibn Al-Walid to enter Mecca from its upper part from
Kadaa' while the Prophet himself entered from Kudaa. Two men from the
cavalry of Khalid Ibn Al-Walid named Hubaish Ibn Al Ashar and Kurz Ibn
Jabir Al-Fihri were martyred on that day. (Sahih Al Bukhari)

Now great multitudes came to adopt Islam and take the
oath of allegiance to the Prophet. For this purpose an assembly was
held at As-Safa Mountain. Umar, acting as the Prophet's deputy
administered the oath, whereby the people bound themselves not to adore
any deity but Allah to obey the Prophet to abstain from theft, adultery,
infanticide, lying and backbiting. Thus was fulfilled the prophecy
embodied in the Surah Al Fath in the Quran.

During his stay at Mecca, the Prophet dispatched his
principal disciples in every direction to preach Islam among the wild
tribes of the desert and call them to the true religion of Allah. He
sent small detachments of his troops into the suburbs who destroyed the
temples of Al Uzza, Suwaa, and Manat, the three famous idols in the
temples of the neighboring tribes. The Prophet gave strict orders that
these expeditions should be carried out in a peaceable manner. These
injunctions were obeyed in all cases, with one exception. The troops
under Khalid Ibn Al-Walid, the fierce newly-converted warrior, killed a
few of the Bani Jazima. When the news of this wanton bloodshed reached
the Prophet, he was deeply grieved and exclaimed: "Oh, my Lord, I am
innocent of what Khalid has done." He dispatched a large sum of money
for the widows and orphans of the slain and severely rebuked Khalid.

At this time the tribes of Hawazin and Thakif showed
unwillingness to render obedience to the Muslims without resistance.
They formed a league with the intention of attacking the Prophet, but he
was vigilant enough to frustrate their plan. A big battle was fought
with this new enemy of Islam near Hunain, a deep and narrow defile nine
miles northeast of Mecca. The idolaters were utterly defeated. One
body of the enemy, consisting chiefly of the Thakif tribe, took refuge
in their fortified city of Ta'if, which eight or nine years before had
dismissed the Prophet from within its walls with injuries and insults.
The remainder of the defeated force, consisting principally of the
Hawazin, sought at a camp in the valley of Autas. This camp was raided
by the Muslim troops. The families of the Hawazin, their flocks and
herds with all their other effects, were captured by the troops of the
Prophet. Ta'if was then besieged for a few days only, after which the
Prophet raised the siege, well knowing that the people of Ta'if would
soon be forced by circumstances to submit without bloodshed. Returning
to his camp where the prisoners of Hawazin were left safely, the Prophet
found a deputation from this hostile tribe who begged him to set free
their families. The Prophet replied that he was willing to give back
his own share of those captives and that of the children of Abdul
Muttalib, but that he could not force his followers to abandon the
fruits of their victory. The disciples followed the generous example of
their teacher. The hearts of several members of the Thakir tribe were
so influenced by this that they offered their allegiance and soon
became earnest Muslims. The Prophet now returned to Medina fully
satisfied with the achievements of his mission.

The ninth year of the hijrah is known as the Year of
Embassies, as being the year in which the various tribes of Arabia
submitted to the claim of the Prophet and sent embassies to render
homage to him.

These tribes had been awaiting the issue of the war
between Muhammad and the Quraish; but as soon as the tribe - the
principal of the whole nation and the descendants of Ishmael, whose
prerogatives none offered to dispute - had submitted, they were
satisfied that it was not in their power to oppose Muhammad. Hence
their embassies flocked into Medina to make their submission to him.
The conquest of Mecca decided the fate of idolatry in Arabia. Now
deputations began to arrive from all sides to render the adherence to
Islam of various tribes. Among the rest, five princes of the tribe of
Himyar professed Islam and sent ambassadors to notify Muhammad of the
same. These were the princes of Yemen, Mahra, Oman, and Yamama.

The idolaters of Ta'if, the very people who had driven
the Messenger of Islam from their midst with violence and contempt, now
sent a deputation to pray forgiveness and ask to be numbered among his
followers. They begged, however, for temporary preservation of their
idols. As a last appeal they begged for one month of grace only. But
even this was not conceded. The Prophet said Islam and the idols could
not exist together. They then begged for exemption from the daily
prayers. The Prophet replied that without devotion, religion would be
nothing. At last they submitted to all that was required of them.
They, however, asked to be exempted from destroying the idols with their
own hands. This was granted. The Prophet selected Abu Sufyan and
Mughira to destroy the idols of Ta'if, the chief of which was the
notorious idol of Al-Lat. This was carried out amidst cries of despair
and grief from the women of Ta'if.

The conversion of this tribe of Ta'if is worthy of
notice. This tribe, which hither to had proved hostile to the new
faith, was noted among the Arabs for its idolatrous priesthood. A small
detachment under Ali was sent to reduce them to obedience and to
destroy their idols. The prince of the tribe was 'Adi, the son of the
famous Hatim, whose generosity was spoken of all over Arabia. On the
approach of the Muslim force, Adi fled to Syria, leaving his sister with
his principal clansmen, to fall into the hands of the Muslims. These
were conducted by Ali with every sign of respect and sympathy to Medina.
When the daughter of Hatim came before the Prophet, she addressed him
in the following words: "Messenger of Allah, my father is dead; my
brother, my only relation fled into the mountains on the approach of the
Muslims. I cannot ransom myself; I count on your generosity for my
deliverance. My father was an illustrious man, the prince of his tribe,
a man who ransomed prisoners, protected the honor of women, fed the
poor, cothe afflicted, and was deaf to no appeal." The Prophet replied:
"Your father had the virtues of a true Muslim; if it were permitted to
invoke the mercy of Allah on any whose life was passed in idolatry, I
would pray to Allah for mercy for the soul of Hatim." Then, addressing
the Muslims around him, he said: "the daughter of Hatim is free, her
father was a generous and humane man; Allah loves and rewards the
merciful." With the daughter of Hatim, all her people were set at
liberty. She proceeded to Syria and related to her brother the
generosity of Muhammad. 'Adi, touched by gratitude, hastened to Medina,
where he was kindly received by the Prophet. He professed Islam and
returned to his people and persuaded them to abandon idolatry. They all
submitted and became devoted Muslims.

Hitherto no prohibition had been enforced against
idolaters entering the Holy Ka'ba, or performing their abominable rites
within the sacred precincts. Towards the end of the ninth year of the
hijrah, during the month of pilgrimage 'Ali was delegated by the Prophet
to read a proclamation that ran as follows: "No idolater shall after
this year perform the pilgrimage; no one shall make the circuit of the
Ka'ba naked (such a disgraceful custom was practiced by the pagan
Arabs); and treaty with the Prophet shall continue in force but four
months are allowed to every man to return to his territories; after that
there will be no obligation on the Prophet, except towards those with
whom treaties have been concluded."

The vast multitude who had listened to the above
declaration returned to their homes, and before the following year was
over the majority of them were Muslims.

During the tenth year of the hijrah, as in the preceding
one, numerous embassies continued to pour into Medina from all parts of
Arabia, to testify to the allegiance of their chiefs and their tribes.
Teachers were sent by the Prophet into the different provinces to
teach the new converts the principles and precepts of Islam. These
teachers were invariably given the following injunctions when they were
about to depart on their mission: "Deal gently with the people, and be
not harsh; cheer them, and do not look down upon them with contempt.
You will meet with many believers in the Holy Scriptures, who will ask
you: 'What is the key to heaven?' Answer them it (the key to heaven) is
to bear witness to the divine truth and to do good."

Thus, the mission of the Prophet Muhammad was now
accomplished; the whole work was achieved in his lifetime. Idolatry
with its nameless abominations was entirely destroyed. The people who
were sunk in superstition, cruelty, and vice in regions where spiritual
life was utterly unknown were now united in one bond of faith, hope and
charity. The tribes which had been from time immemorial engaged in
perpetual wars were now united together by the ties of brotherhood,
love, and harmony. Henceforth, their aims were not confined to this
earth alone; but there was something beyond the grave - much higher,
purer, and diviner - calling them to the practice of charity, goodness,
justice, and universal love. They could now perceive that Allah was not
that which they had carved out of wood or stone, but the Almighty
Loving, Merciful, the Creator of the Universe.

On the return of the sacred month of pilgrimage, the
Prophet, under the presentiment of his approaching end, determined to
make a farewell pilgrimage to Mecca. In February 632, he left Medina
with a very considerable concourse of Muslims. It is stated that from
ninety thousand to one hundred and forty thousand people accompanied the
Prophet. Before completing all rites of the pilgrimage, he addressed
the assembled multitude from the top of Mount Arafat in the following
words:

"O people! Listen to my words, for I know not whether
another year will be vouchsafed to me after this year to find myself
among you. Your lives and property are sacred and inviolable among one
another until you appear before the Lord, as this day and this month are
sacred for all; and remember, you will have to appear before your Lord
Who will demand from you an account for all your actions. O people, you
have rights over your wives, and your wives have a right over you.
Verily you have taken them on the security of Allah and have made their
people lawful unto you by the words of Allah. And your slaves, see that
you feed them with such food as you eat yourselves, and clothe them
with the stuff you wear, and if they commit a fault which you are not
inclined to forgive, then part with them; for they are the servants of
the Lord and are not to be harshly treated. O people, listen to my
words and understand them. Know that all Muslims are brothers. You are
one brotherhood; but no man shall take ought from his brother, unless
by his free consent. Keep yourselves from injustice. Let him who is
present tell this to him who is absent. It maybe that he who is told
this afterward may remember better than he who has now heard it.

The Prophet concluded his sermon by exclaiming: "O
Lord, I have fulfilled my message and accomplished my work." The
assembled multitude, all in one voice, cried: "Yea, verily you have."
The Prophet again exclaimed: "O Lord, I beseech You, bear witness to
it."

Having rigorously performed all the ceremonies of the
pilgrimage, that his example might be followed by all Muslims for all
succeeding ages, the Prophet returned with his followers to Medina.

The eleventh year of the hijrah, being the last year of
Muhammad's life, was spent at Medina. There he settled the organization
of the provincial and tribal communities which had adopted Islam and
become the component parts of the Muslims federation. More officers had
to be deputed to the interior provinces for the purpose of teaching
their inhabitants the precepts of the religion, administering justice,
and collecting Zakat. Muadh Ibn Jabal was sent to Yemen. On his
departure to that distant province the Prophet enjoined him to use his
own discretion in the event of his being unable to find express
authority in the Quran. Ali was deputed to Yamama in the southeast of
the peninsula. To him the Prophet said: "Never decide between any two
parties who come to you for justice unless you first hear both of them."

A force was not being prepared under Usama, Ibn Zaid,
whose father was killed at Muta, against the Byzantines, to exact the
long-delayed reparation for the murder of the envoy to Syria. However,
the news of the Prophet's sickness and failing health caused that
expedition to be stopped. This news was soon noised abroad and produced
disorder in some districts. Three pretenders had arisen who gave
themselves out as prophets and tried by all kinds of imposture to win
over their tribes. The most dangerous of these pretenders was known as
Al Aswad. He was a chief of Yemen and a conjurer. He soon succeeded in
gaining over his tribesmen and, with the help, reduced to subjection
many of the neighboring towns. He killed Shahr, whom the Prophet had
appointed as Governor of Sana in the place of his father Bazan, who had
just died. Bazan had been the viceroy of Yemen under Chosroes of
Persia; after he had adopted Islam he was allowed by the Prophet to
remain as Governor of Yemen. He was able to convert to Islam all the
Persian colony in that province. Al-Aswad, the conjurer, had now killed
Shahr, but soon after he was massacred by the Persians of Yemen.

The other two pretenders, Tulayha and Haroun by name,
were not suppressed until after the death of the Prophet, during the
reign of Abu Bakr. Haroun, better known as Mussaylamah, addressed to
the Prophet a letter which ran as follows: "From Mussaylamah the
Prophet of Allah, to Muhammad the Prophet of Allah. Peace be to you. I
am your partner. Let the exercise of authority be divided between us.
Half the earth will be mine, and half will belong to your Quraish. But
the Quraish are too greedy to be satisfied with a just division." To
this letter the Prophet replied as follows: "From Muhammad the
Messenger of Allah to Mussaylamah the liar. Peace be to those who
follow the right path. The earth belongs to Allah. It is He Who makes
the reign whomsoever He pleases. Only those will prosper who fear the
Lord."

The health of the Prophet grew worse. His last days
were remarkable for the calmness and serenity of his mind. He was able,
though weak and feeble, to lead the public prayers until within three
days of his death. He requested that he might be permitted to stay at
'Aisha's house close to the mosque during his illness, an arrangement to
which his other wives assented. As long as his strength lasted, he
took part in the public prayers. The last time he appeared in the
mosque he addressed the congregation, after the usual prayers were over,
in the following words: "O Muslims, if I have wronged anyone of you,
here I am to answer for it; if I owe anything to anyone, all I may
happen to possess belongs to you." A man in the crowd rose and claimed
three Dhirhams which he had given to a poor man at the request of the
Prophet. They were immediately paid back with these words: "Better to
blush in this world than in the next."

The Prophet then prayed and implored Allah's mercy for
those who had fallen in the persecution of their enemies. He
recommended to all his followers the observance of religious duties and
the leading of a life of peace and goodwill. Then he spoke with emotion
and with a voice still so powerful as to reach beyond the outer doors
of the mosque: "By the Lord in Whose hand lies the soul of Muhammad as
to myself, no man can lay hold on me in any matter; I have not made
lawful anything excepting what Allah has made lawful; nor have I
prohibited anything but that which Allah in His Book has prohibited."

Then turning to the women who sat close by, he
exclaimed: "O Fatimah, my, daughter, and Safia, my aunt, work you both
that which procure you acceptance with the Lord, for verily I have no
power to save you in any wise." He then rose and re-entered the house
of Aisha.

After this, the Prophet never appeared at public
prayers. A few hours after he returned from the mosque, the Prophet
died while laying his head on the bosom of Aisha. As soon as the
Prophet's death was announced, a crowd of people gathered at the door of
the house of Aisha, exclaiming: "How can our messenger be dead?" Umar
said: "No, he is not dead; he will be restored to us, and those are
traitors to the cause of Islam who say he is dead. If they say so let
them be cut in pieces." But Abu Bakr entered the house at this moment,
and after he had touched the body of the Prophet with a demonstration of
profound affection, he appear at the door and addressed the crowd with
the following speech: "O Muslims, if anyone of you has been worshipping
Muhammad, then let me tell you that Muhammad is dead. But if you
really do worship Allah then know that Allah is living and will never
die. Do you forget the verse in the Quran: Muhammad is not more
than a Messenger, and indeed (many) Messengers have passed away before
him. If he dies or is killed, will you then turn your back on your
heels (as disbeliveers)? And he who turns back on his heels, not the
least harm will he do to Allah, and Allah will give reward to those who
are grateful." (Ch 3:144 Quran). Upon hearing this speech of Abu Bakr, 'Umar acknowledged his error, and the crowd was satisfied and dispersed.

Al-Abbas, the Prophet's uncle, presided at the
preparation for the burial, and the body was duly washed and perfumed.
There was some dispute between the Quraish and the Ansars as to the
place of burial; however, Abu Bakr settled the dispute by affirming that
he had heard the Prophet say that a prophet should be buried at the
very spot where he died. A grave was accordingly dug in the ground
within the house of Aisha and under the bed on which the Prophet died.
In this grave the body was buried, and the usual rites were performed by
those who were present.